1 Corinthians 12 commentary

Spiritual gifts were extraordinary powers bestowed in the first ages, to convince unbelievers, and to spread the gospel. Gifts and graces greatly differ. Both were freely given of God. But where grace is given, it is for the salvation of those who have it. Gifts are for the advantage and salvation of others; and there may be great gifts where there is no grace. The extraordinary gifts of the Holy Spirit were chiefly exercised in the public assemblies, where the Corinthians seem to have made displays of them, wanting in the spirit of piety, and of Christian love. While heathens, they had not been influenced by the Spirit of Christ. No man can call Christ Lord, with believing dependence upon him, unless that faith is wrought by the Holy Ghost. No man could believe with his heart, or prove by a miracle, that Jesus was Christ, unless by the Holy Ghost. There are various gifts, and various offices to perform, but all proceed from one God, one Lord, one Spirit; that is, from the Father, Son, and Holy Ghost, the origin of all spiritual blessings. No man has them merely for himself. The more he profits others, the more will they turn to his own account. The gifts mentioned appear to mean exact understanding, and uttering the doctrines of the Christian religion; the knowledge of mysteries, and skill to give advice and counsel. Also the gift of healing the sick, the working of miracles, and to explain Scripture by a peculiar gift of the Spirit, and ability to speak and interpret languages. If we have any knowledge of the truth, or any power to make it known, we must give all the glory of God. The greater the gifts are, the more the possessor is exposed to temptations, and the larger is the measure of grace needed to keep him humble and spiritual; and he will meet with more painful experiences and humbling dispensations. We have little cause to glory in any gifts bestowed on us, or to despise those who have them not. (1Co 12:12-26)

Christ and his church form one body, as Head and members. Christians become members of this body by baptism. The outward rite is of Divine institution; it is a sign of the new birth, and is called therefore the washing of regeneration, Tit 3:5. But it is by the Spirit, only by the renewing of the Holy Ghost, that we are made members of Christ's body. And by communion with Christ at the Lord's supper, we are strengthened, not by drinking the wine, but by drinking into one Spirit. Each member has its form, place, and use. The meanest makes a part of the body. There must be a distinction of members in the body. So Christ's members have different powers and different places. We should do the duties of our own place, and not murmur, or quarrel with others. All the members of the body are useful and necessary to each other. Nor is there a member of the body of Christ, but may and ought to be useful to fellow-members. As in the natural body of man, the members should be closely united by the strongest bonds of love; the good of the whole should be the object of all. All Christians are dependent one upon another; each is to expect and receive help from the rest. Let us then have more of the spirit of union in our religion.

Contempt, hatred, envy, and strife, are very unnatural in Christians. It is like the members of the same body being without concern for one another, or quarrelling with each other. The proud, contentious spirit that prevailed, as to spiritual gifts, was thus condemned. The offices and gifts, or favours, dispensed by the Holy Spirit, are noticed. Chief ministers; persons enabled to interpret Scripture; those who laboured in word and doctrine; those who had power to heal diseases; such as helped the sick and weak; such as disposed of the money given in charity by the church, and managed the affairs of the church; and such as could speak divers languages. What holds the last and lowest rank in this list, is the power to speak languages; how vain, if a man does so merely to amuse or to exalt himself! See the distribution of these gifts, not to every one alike, verses 29, 30. This were to make the church all one, as if the body were all ear, or all eye. The Spirit distributes to every one as he will. We must be content though we are lower and less than others. We must not despise others, if we have greater gifts. How blessed the Christian church, if all the members did their duty! Instead of coveting the highest stations, or the most splendid gifts, let us leave the appointment of his instruments to God, and those in whom he works by his providence. Remember, those will not be approved hereafter who seek the chief places, but those who are most faithful to the trust placed in them, and most diligent in their Master's work.

1. Now concerning spiritual things. He goes on to correct another fault. As the Corinthians abused the gifts of God for ostentation and show, and love was little, if at all, regarded, he shows them for what purpose believers are adorned by God with spiritual gifts — for the edification of their brethren. This proposition, however, he divides into two parts; for, in the first place, he teaches, that God is the author of those gifts, and, secondly, having established this, he reasons as to their design. He proves from their own experience, that those things in which they gloried, are bestowed upon men through the exercise of God’s favor; for he reminds them how ignorant they were, and stupid, and destitute of all spiritual light, previously to God’s calling them. Hence it appears, that they had been furnished with them — not by nature, but through God’s unmerited benignity.

As to the words; when he says — I would not that ye should be ignorant, we must supply the expression — as to what is right, or as to what is your duty, or some similar expression; and by spiritual things he means spiritual gifts, as to which we shall have occasion to see afterwards. In what follows there is a twofold reading; for some manuscripts have simply ὅτι others add ὅτε. The former means because — assigning a reason: the latter means when; and this latter reading suits much better. But besides this diversity, the construction is in other respects confused; but still, the meaning is evident. Literally, it is this — Ye know, that when ye were Gentiles, after dumb idols, according as ye were led, following I have, however, faithfully given Paul’s meaning. By dumb idols he means — having neither feeling nor motion.

Let us learn from this passage how great is the blindness of the human mind: when it is without the illumination of the Holy Spirit, inasmuch as it stands in amazement at dumb idols, “I1 demeure la abbruti apres les idoles;” — “It remains there, in a brutish attachment to idols.” and cannot rise higher in searching after God; nay more, it is led by Satan as if it were a brute. This idea is brought out more fully by Bloomfield, who observes that ἀπάγεσθαι (to be carried away) is ”a strong, term, denoting being hurried away by a force which cannot be resisted; and here refers to the blind infatuation by which the heathens were led away into idolatry and vice, like brute beasts that have no understanding. This,” he adds, “is especially alluded to in ὡς ἄν ἤγεσθε — as ye might be led, viz. by custom, example, or inclination, just as it might happen.” — Ed He makes use of the term Gentiles here, in the same sense as in Ephesians 2:12.

Ye were at one time Gentiles, says he, without God, strangers to the hope of salvation, etc.

Perhaps, too, he reasons by way of contrast. What if “Que ce sera une vilenie a eux s’ils,” etc.; — “It will be a disgrace to them if they,” etc. they should now show themselves to be less submissive to God, after his having taken them under his care, to be governed by his word and Spirit, than they formerly discovered themselves to be forward and compliant, in following the suggestions of Satan!

3. Wherefore I give you to know. Having admonished them from their own experience, he sets before them a general doctrine, which he deduces from it; for what the Corinthians had experienced in themselves is common to all mankind — to wander on in error, “D’estre errans et abusez en diuerses sortes;” — “To be wandering and deluded in various ways.” previously to their being brought back, through the kindness of God, into the way of truth. Hence it is necessary that we should be directed by the Spirit of God, or we shall wander on for ever. From this, too, it follows, that all things that pertain to the true knowledge of God, are the gifts of the Holy Spirit,. He at the same time derives an argument from opposite causes to opposite effects. No one, speaking by the Spirit of God, can revile Christ; so, on the other hand, no one can speak well of Christ, but by the Spirit of Christ. To say that Jesus is accursed is utter blasphemy against him. To say that Jesus is the Lord, is to speak of him in honorable terms and with reverence, and to extol his majesty.

Here it is asked — “As the wicked sometimes speak of Christ in honorable and magnificent terms, is this an indication that they have the Spirit of God?” I answer — “They undoubtedly have, so far as that effect is concerned; but the gift of regeneration is one thing, and the gift of bare intelligence, with which Judas himself was endowed, when he preached the gospel, is quite another.” Hence, too, we perceive how great our weakness is, as we cannot so much as move our tongue for the celebration of God’s praise, unless it be governed by his Spirit. Of this the Scripture, also, frequently reminds us, and the saints everywhere acknowledge that unless the Lord open their mouths, they are not fit to be the heralds of his praise. Among others, Isaiah says — I am a man of unclean lips, etc. (Isaiah 6:5.)

4. Now there are diversities of gifts The symmetry of the Church “La proportion et ordre bien compasse qui est en l’Eglise;” — “The proportion and well regulated order that is in the Church.” consists, so to speak, of a manifold unity, “Consiste en vne vnite faite de plusieurs parties assemblees;” — “Consists of a unity made up of many parts put together.” 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. “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.” 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, “Pour en iouyr a part, sans en communiquer a ses freres;” — “So as to enjoy them apart, without imparting of them to his brethren.” 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, “Vn tas d’esprits enragez;” — “A troop of furious spirits.” 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. “De discretion;” — “Of discretion.” 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.

6. One God that worketh. Where we use the word powers the Greek term is ἐνεργήματα, a term which contains an allusion to the verb worketh, as in Latin effectus (an effect) corresponds with the verb effectus (to effect.) Paul’s meaning is, that although believers may be endowed with different powers, they all take their rise from one and the same power on the part of God. Hence the expression employed here — worketh all things in all — does not refer to the general providence of God, but to the liberality that he exercises towards us, in bestowing upon every one some gift. The sum is this — that there is nothing in mankind that is good or praiseworthy but what comes from God alone. Hence it is out of place here to agitate the question — in what manner God acts in Satan and in reprobates.

7. But the manifestation of the Spirit is given to every man He now points out the purpose for which God has appointed his gifts, for he does not confer them upon us in vain, nor does he intend that they shall serve the purpose of ostentation. Hence we must inquire as to the purpose for which they are conferred. As to this Paul answers — (with a view to utility) — πρὸς τὸ συμφερον; that is, that the Church may receive advantage thereby. The manifestation of the Spirit may be taken in a passive as well as in an active sense — in a passive sense, because wherever there is prophecy, or knowledge, or any other gift, the Spirit of God does there manifest himself — in an active sense, because the Spirit of God, when he enriches us with any gift, unlocks his treasures, for the purpose of manifesting to us those things that would otherwise have been concealed and shut up. The second interpretation suits better. The view taken by Chrysostom is rather harsh and forced — that this term is used, “Que ceci est appele Manifestation:” — “That this is termed a Manifestation.” because unbelievers do not recognize God, except by visible miracles.

1 Corinthians 12:8-13

8. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;

8. Huic quidem per Spiritum datur sermo sapientiae, alteri datur sermo cognitionis, secundum eundem Spiritum.

9. To another faith by the same Spirit; to another the gifts of healing by the same Spirit;

9. Alii fides in eodem Spiritu, alii dona sanationum in codera Spritu.

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:

10. Alii facultates potentiarum, alii autem prophetia, alii autem discretiones spirituum, alii genera linguarum, alii interpretatio linguarum.

11. But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.

11. Porroomnia haec efficit unus et idem Spiritus, distribuens seorsum cuique prout vult.

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.

12. Quemadmodum enim corpus unum est, et membra habet multa: onmia autem membra corporis unius quum multa sint, corpus autem est unum: ita et Christus.

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.

13. Etenim per unum Spiritum nos omnes in unum corpus baptizati sumus, sive Iudaei, sive Graeci: sive servi, sive liberi: et omnes in uno Spiritu potum hausimus.

8. To one is given He now subjoins an enumeration, or, in other words, specifies particular kinds — not indeed all of them, but such as are sufficient for his present purpose. “Believers,” says he, “are endowed with different gifts, but let every one acknowledge, that he is indebted for whatever he has to the Spirit of God, for he pours forth his gifts as the sun scatters his rays in every direction. As to the difference between these gifts, knowledge (or understanding) and wisdom are taken in different senses in the Scriptures, but here I take them in the way of less and greater, as in Colossians 2:3, where they are also joined together, when Paul says, that in Christ are hid all the treasures of wisdom and knowledge. Knowledge, therefore, in my opinion, means acquaintance with sacred things — Wisdom, on the other hand, means the perfection of it. Sometimes prudence is put, as it were, in the middle place between these two, and in that case it denotes skill “Le sqauoir et la dexterite;” — “Skill and dexterity.” As to this use of the term prudentia, (prudence,) see Cicero de Officiis, 1. 43. — Ed. in applying knowledge to some useful purpose. They are, it is true, very nearly allied; but still you observe a difference when they are put together. Let us then take knowledge as meaning ordinary information, and wisdom, as including revelations that are of a more secret and sublime order. One of the most satisfactory views of this subject is that of Dr. Henderson in his Lecture on “Divine Inspiration,” (pp. 193,196,) who understands by σοφία, (wisdom,) in this passage, “the sublime truths of the gospel, directly revealed to the Apostles, of which the λογος (word) was the supernatural ability rightly to communicate them to others;” and by λόγος γνώσεως (word of knowledge,) the faculty of “infallibly explaining truths and doctrines which had been previously divulged.” — Ed

The term faith is employed here to mean a special faith, as we shall afterwards see from the context. A special faith is of such a kind as does not apprehend Christ wholly, for redemption, righteousness, and sanctification, but only in so far as miracles are performed in his name. Judas had a faith of this kind, and he wrought miracles too by means of it. Chrysostom distinguishes it in a somewhat different manner, calling it the faith of miracles, not of doctrines. Chrysostom’s words are: Πίστιν οὐ παύτην λέγει τὴν τῶν δογμάτων ἀλλὰ τὴν τῶν σημείων. “By this faith he means not that of doctrines, but that of miraeles.” — It was called by the schoolmen fides miractelorum (faith of miracles.) — Ed This, however, does not differ much from the interpretation previously mentioned. By the gift of healings The plural is made use of, it is manifest, to intimate the number and variety of the diseases that were healed — the Apostles having been invested with power to heal all manner of sickness, and all manner of disease. (Matthew 10:1.) — Ed. every one knows what is meant.

As to the workings of powers, or, as some render it, the operations of influences, there is more occasion for doubt. I am inclined, however, to think, that what is meant is the influence which is exercised against devils, and also against hypocrites. When, therefore, Christ and his Apostles by authority restrained devils, or put them to flight, that was ἐνέργημα, (powerful working,) and, in like manner, when Paul smote the sorcerer with blindness, (Acts 13:11,) and when Peter struck Ananias and Sapphira dead upon the spot with a single word. The gifts of healing and of miracles, therefore, serve to manifest the goodness of God, but this last, his severity for the destruction of Satan. There does not appear to be sufficient ground for understanding the miracles here referred to as necessarily deeds of terror, while the connection in which the expression occurs seems to intimate, that the miracles here meant were more than ordinarily stupendous manifestations of Divine power, such as would powerfully constrain the beholder to exclaim, This is the finger of God! Thus, “the resuscitation of the dead, the innocuous handlng of serpents, or drinking of empoisoned liquor, the dispossession of demons, and the infliction of blindness,” as in the case of Elymas, the sorcerer, and of death itself, as in the case of Ananias and Sapphira,. were mighty deeds — to which “no mere created power could possibly pretend, under any circumstances, or by the application of any means whatever.” See Henderson on Inspiration, pp. 203-206. — Ed.

By prophecy, I understand the singular and choice endowment of unfolding the secret will of God, so that a Prophet is a messenger, as it were, between God and man. “Apportant la volonte de Dieu aux hommes;” — “Communicating the will of God to men.” My reason for taking this view will be explained more fully afterwards.

The discerning of spirits, was a clearness of perception in forming a judgment as to those who professed to be something. (Acts 5:36.) I speak not of that natural wisdom, by which we are regulated in judging. It was a special illumination, with which some were endowed by the gift of God. The use of it was this: that they might not be imposed upon by masks, of mere pretences, “Par la montre et belle apparence que les gens ont aucuneffois;” — “By the show and fair appearance which persons sometimes have.” but might by that spiritual judgment distinguish, as by a particular mark, the true ministers of Christ from the false.

There was a difference between the knowledge of tongues, and the interpretation of them, for those who were endowed with the former were, in many cases, not acquainted with the language of the nation with which they had to deal. The interpreters “Et en tel cas ceux que auoyent le don d’interpretation des langues;” — “And in such a case, those who had the gift of interpreting languages.” rendered foreign tongues into the native language. These endowments they did not at that time acquire by labor or study, but were put in possession of them by a wonderful revelation of the Spirit. The following classification of the, gifts, (χαρίσματα) here enumerated by the Apostle, is suggested by Dr. Henderson, as tending to show the “beautiful symmetry” of the passage: —

I. ̔Ω μὲν — λόγος σοφίας  —  (I. To one, the word of wisdom) 2. ἄλλῳ δὲ λογος γνώσες  —  (2. to another, the word of knowledge.) II. ̔ΕΤΕΡΩ δὲ πίστις —  (II. To another, faith,) 1. ἄλλῳ δὲ χαρίσματα ἰαμάτων —  (1. to another, gifts of healing,) 2. ἄλλῳ δὲ ἐνεργήματα δυμάμεων  —  (2. to another, working of miracles,) 3. ἄλλῳ δὲ προφητεια  —  (3. to another, prophecy,) 4. ἄλλῳ δὲ διαχρίσεις πνευμάτων  —  (4. to another, discerning of spirits.) III. ̔ΕΤΕΡΩ δὲ γένη γλωσσῶν —  (III. To another, divers kinds of tongues,) 2. ἄλλῳ δὲ ἑρμηνεία γλωσσῶν  —  (2. to another, interpretation of tongues.)

Thus the first class includes “the word of wisdom,” and “the word of knowledge. Under the head of faith, that is, the faith of miracles, four kinds of gifts are enumerated — “gifts of healing,” — “working of miracles,” — “prophecy,” and “discerning of spirits;” while the third class includes “divers kinds of tongues,” and “the interpretation of tongues.” See Henderson on Inspiration. — Ed.

11. One and the same spirit distributing. Hence it follows that those act amiss who, having no concern as to participation, break asunder that holy harmony, that is fitly adjusted in all its parts, only when under the guidance of the same Spirit, all conspire toward one and the same object. He again calls the Corinthians to unity, by reminding them that all have derived from one fountain whatever they possess, while he instructs them, at the same time, that no one has so much as to have enough within himself, so as not to require help from others. For this is what he means by these words — distributing to every one severally as he willeth The Spirit of God, therefore, distributes them among us, in order that we may make all contribute to the common advantage. To no one does he give all, lest any one, satisfied with his particular portion, should separate himself from others, and live solely for himself. The same idea is intended in the adverb severally, as it is of great importance to understand accurately that diversity by which God unites us mutually to one another. “Par laquelle Dieu nou conioint et oblige mutuellement les uns aux autres;” — “By which God connects and binds us mutually to one another.” Now, when will is ascribed to the Spirit, and that, too, in connection with power, we may conclude from this, that the Spirit is truly and properly God.

12. For as the body is one He now derives a similitude from the human body, which he makes use of also in Romans 12:4; but it is for a different purpose, as I have already stated above. In that passage, he exhorts every one to be satisfied with his own calling, and not to invade another’s territory; as ambition, curiosity, or some other disposition, induces many to take in hand more than is expedient. Here, however, he exhorts believers to cleave to each other in a mutual distribution of gifts, as they were not conferred upon them by God that every one should enjoy his own separately, but that one should help another. It is usual, however, for any society of men, or congregation, to be called a body, as one city constitutes a body, and so, in like manner, one senate, and one people. Monenius Agrippa, Menenius Agrippa, a Roman consul, on occasion of a rebellion breaking out among the common people against the nobles and senators, whom they represented as useless and cumbersome to the state, was successful in quelling the insurrection, by a happy use of the apologue referred to, founded on the intimate connection and mutual dependence of the different parts of the body. The reader will find this interesting incident related by Livy, Book 2. chapter 32. — Ed. too, in ancient times, when desirous to conciliate the Roman people, when at variance with the senate, made use of an apologue, not very unlike the doctrine of Paul here. “En remonstrant que les membres du corps ayans conspire contre le ventre, et se voulans separer d’auec luy s’en trouuerent mal les premiers;” — “By showing that the members of the body, having conspired against the belly, and wishing to separate from it, were the first to experience the bad effects of this.” Among Christians, however, the case is very different; for they do not constitute a mere political body, but are the spiritual and mystical body of Christ, as Paul himself afterwards adds. (1 Corinthians 12:27.) The meaning therefore is — “Though the members of the body are various, and have different functions, they are, nevertheless, linked together in such a manner that they coalesce in one. “Ils prenent nourriture et accroissement l’un auec l’autre;” — “They take nourishment and increase, one with another.” We, accordingly, who are members of Christ, although we are endowed with various gifts, ought, notwithstanding, to have an eye to that connection which we have in Christ.”

So also is Christ The name of Christ is used here instead of the Church, because the similitude was intended to apply not to God’s only-begotten Son, but to us. It is a passage that is full of choice consolation, inasmuch as he calls the Church Christ; for Christ “Ce bon Seigneur Iesus;” — “This good Lord Jesus.” confers upon us this honor — that he is willing to be esteemed and recognised, not in himself merely, but also in his members. Hence the same Apostle says elsewhere, (Ephesians 1:23,) that the Church is his completion, Calvin, along with some other interpreters, understands the term, πλήρωμα, (fullness,) in the passage referred to, in an active sense. Theophylact observes that the Church is the Πλήρωμα — completion of Christ, as the body and limbs are of the head. The term may, however, be taken in a passive sense, as meaning a thing to be filled or completed. — Ed as though he would, if separated from his members, be incomplete. And certainly, as Augustine elegantly expresses himself in one part of his writings —

“Since we are in Christ a fruit-bearing vine, what are we out of him but dry twigs?” (John 15:4.)

In this, then, our consolation lies — that, as he and the Father are one, so we are one with him. Hence it is that his name is applied to us.

13. For we are all baptized by one Spirit. Here there is a proof brought forward from the effect of baptism. “We are,” says he, “engrafted by baptism into Christ’s body, so that we are by a mutual link bound together as members, and live one and the same life. Hence every one, that would remain in the Church of Christ, must necessarily cultivate this fellowship.” He speaks, however, of the baptism of believers, which is efficacious through the grace of the Spirit, for, in the case of many, baptism is merely in the letter — the symbol without the reality; but believers, along with the sacrament, receive the reality. Hence, with respect to God, this invariably holds good — that baptism is an engrafting into the body of Christ, for God in that ordinance does not represent anything but what he is prepared to accomplish, provided we are on our part capable of it. The Apostle, also, observes here a most admirable medium, in teaching that the nature of baptism is — to connect us with Christ’s body. Lest any one, however, should imagine, that this is effected by the outward symbol, he adds that it is the work of the Holy Spirit.

Whether Jews or Greeks. He specifies these instances, to intimate, that no diversity of condition obstructs that holy unity which he recommends. This clause, too, is added suitably and appropriately, for envy might at that time arise from two sources — because the Jews were not willing that the Gentiles should be put upon a level with them; and, where one had some excellence above others, with the view of maintaining his superiority, lie withdrew himself to a distance from his brethren.

We have all drunk in one Spirit. It is literally, “We have drunk into one Spirit,” but it would seem that, in order that the two words ἐν (in) and ἑν (one) might not immediately follow each other, Paul intentionally changed ἐν (in) into ἐις (into,) as he is accustomed frequently to do. Hence his meaning seems rather to be, that we are made to drink through the influence, as he had said before, of the Spirit of Christ, than that we have drunk into the same Spirit. It is uncertain, however, whether he speaks here of Baptism or of the Supper. I am rather inclined, however, to understand him as referring to the Supper, as he makes mention of drinking, for I have no doubt that he intended to make an allusion to the similitude of the sign. There is, however, no correspondence between drinking and baptism. Now, though the cup forms but the half of the Supper, there is no difficulty arising from that, for it is a common thing in Scripture to speak of the sacraments by synecdoche. A figure of speech, by which a part is put for the whole. See Quinctilian. (lnst. 8. 6, 19.) Thus he mentioned above in the tenth chapter (1 Corinthians 10:17) simply the bread, making no mention of the cup. The meaning, therefore, will be this — that participation in the cup has an eye to this — that we drink, all of us, of the same cup. For in that ordinance we drink of the life-giving blood of Christ, that we may have life in common with him — which we truly have, when he lives in us by his Spirit. He teaches, therefore, that believers, so soon as they are initiated by the baptism of Christ, are already imbued with a desire of cultivating mutual unity, “Si tost qu’ils sont amenez a Christ par le baptesme, desia leur est donne un goust de l’affection qu’ils doyuent auoir d’entretenir entr’eux unite et conionction naturelie;” — “So soon as they are brought to Christ by baptism, there is already given to them some taste of the disposition which they ought to have, to maintain among themselves a natural unity and connection.” and then afterwards, when they receive the sacred Supper, they are again conducted by degrees to the same unity, as they are all refreshed at the same time with the same drink.

1 Corinthians 12:14-27

14. For the body is not one member, but many.

14. Etenim corpus non est unum membrum, sed multa.

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?

15. Si dixerit pes: Quoniam non sum manus, non sum ex corpore: an propterea non est ex corpore?

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?

16. Et si dixerit auris: Quia non sum oculus, non sum ex corpore: an propterea non est ex corpore?

17. If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?

17. Si toturn corpus oculus, ubi auditus? si totum auditus, ubi olfactus?

18. But now hath God set the members every one of them in the body, as it hath pleased him.

18. Nunc vero Deus posuit merebra, unumquodque ipsorum in corpore prout voluit.

19. And if they were all one member, where were the body?

19. Quodsi essent omnia unum membrum, ubi corpus?

20. But now are they many members, yet but one body.

20. At nunc multa quidem membra, unum autem corpus.

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.

21. Nec potest oculus dicere manui: Ego to opus non habeo. Nec rursum caput pedibus: Vobis opus non habeo.

22. Nay, much more those members of the body, which seem to be more feeble, are necessary:

22. Quin potius, quae infirmiora corporis membra videntur esse, necessaria sunt:

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.

23. Et quae iudicamus viliora esse in corpore, his abundantiorem honorem circumdamus: et quae minus honesta sunt in nobis, plus decoris habent.

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:

24. Quae autem decora sunt in nobis, non habent opus, sed Deus contemperavit corpus, tribuens henorem abundantiorem opus habenti,

25. That there should be no schism in the body; but that the members should have the same care one for another.

25. Ut ne dissidium esset in corpore, sed ut membra alia pro aliis invicem eandem sollicitudinem ha beant.

26. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.

26. Et sive patitur unum membrum, compatiuntur omnia membra: sive glorificatur unum membrum, congaudent omnia membra.

27. Now ye are the body of Christ, and members in particular.

27. Vos autem estis corpus Christi, et membra ex parte.

15. This is a bringing out still farther (ἐπεξεργασία) of the preceding statement, or in other words, an exposition of it, with some amplification, with the view of placing in a clearer light, what he had previously stated in a few words. Now all this accords with the apologue of Menenius Agrippa. “Should a dissension break out in the body, so that the feet would refuse to discharge their office to the rest of the body, and the belly in like manner, and the eyes, and the hands, what would be the effect? Would not the result be — the destruction of the whole body?” At the same time Paul here insists more particularly on this one point — that each member ought to rest satisfied with its own place and station, and not envy the others, for he institutes a comparison between the more distinguished members, and those that have less dignity. For the eye has a more honorable place in the body than the hand, and the hand than the foot But if our hands were, from a feeling of envy, to refuse to discharge their office, would nature endure this? Would the hand be listened to, when wishing to be separated from the body?

To be not of the body, means here — to have no communication with the other members, but to live for itself, and to seek only its own advantage. “Would it then,” says Paul, “be allowable for the hand to refuse to do its office to the other members, on the ground of its bearing envy to the eyes?” These things are said of the natural body, but they must be applied to the members of the Church, lest ambition or misdirected emulation and envy should be the occasion of bad feeling among us, “Nous face restraindre et espargner les vns enuers les autres;” — “Make us restrict and spare ourselves — one towards another.” so as to lead one that occupies an inferior station to grudge to afford his services to those above him.

17. If the whole body were an eye He sets aside a foolish aiming at equality, by showing the impossibility of it. “If all the members,” says he, “desire the honor that belongs to the eye, the consequence will be, that the whole body will perish; for it is impossible that the body should remain safe and sound, if the members have not different functions, and a mutual correspondence between them. Hence equality interferes with the welfare of the body, because it produces a confusion that entails present ruin. What madness, then, would it be, should one member, instead of giving way to another, “De s’accommoder et soumettre a l’un des autres membres;” — To accommodate itself, and submit to one of the other members.” conspire for its own ruin and that of the body!”

18. But now God hath placed. Here we have another argument, taken from the appointment of God. “It has pleased God, that the body should consist of various members, and that the members should be endowed with various offices and gifts. That member, therefore, which will not rest satisfied with its own station, will wage war with God after the manner of the giants. “Comme les poetes ont dit anciennement des geans;” — “As the poets have told of the giants in ancient times.” The fabled war of the giants with the gods is referred to in Homer’s Odyssey, 7, 59, 206; 10, 120. — Ed. Let us, therefore, be subject to the arrangement which God has appointed, that we may not, to no purpose, resist his will.” “De peur de perdre temps, and nous gaster en resistant a la volonte;” — “Lest we should lose time, and do hurt to ourselves by resisting his will.”

19. If all were one member He means, that God has not acted at random, or without good reason, in assigning different gifts to the members of the body; but because it was necessary that it should be so, for the preservation of the body; for if this symmetry were taken away, there would be utter confusion and derangement. Hence we ought to submit ourselves the more carefully to the providence of God, which has so suitably arranged everything for our common advantage. One member is taken here to mean a mass, that is all of one shape, and not distinguished by any variety; for if God were to fashion our body into a mass of this kind, it would be a useless heap. “Un amas de chair inutile;” — “A heap of useless flesh.”

20. Many members — one body He repeats this the oftener, because the stress of the whole question lies here — that the unity of the body is of such a nature as cannot be maintained but by a diversity of members; and that, while the members differ from each other in offices and functions, it is in such a way as to have a mutual connection with each other for the preservation of the one body. Hence no body can retain its standing without a diversified symmetry of the members, that we may know to consult public as well as private advantage, by discharging, every one, the duty of his own station.

21. And the eye cannot say to the hand Hitherto he has been showing, what is the office of the less honorable members — to discharge their duty to the body, and not envy the more distinguished members. Now, on the other hand, he enjoins it upon the more honorable members, not to despise the inferior members, which they cannot dispense with. The eye excels the hand, and yet cannot despise it, or insult over it, as though it were useless; and he draws an argument from utility, to show that it ought to be thus — “Those members, that are less esteemed, are the more necessary: hence, with a view to the safety of the body, they must not be despised.” He makes use of the term weaker here, to mean despised, as in another passage, when he says that he glories in his infirmities, (2 Corinthians 12:9,) he expresses, under this term, those things which rendered him contemptible and abject.

23. Which are less honorable. Here we have a second argument — that the dishonor of one member turns out to the common disgrace of the whole body, as appears from the care that we take to cover the parts that are less honorable. “Those parts that are comely,” says he, “do not require adventitious ornament; but the parts that involve shame, or are less comely, are cared for by us with greater concern. Why so? but because their shame would be the common disgrace of the whole body.” To invest with honor is to put on a covering for the sake of ornament, in order that those members may be honorably concealed, which would involve shame if uncovered. It is observed by Raphelius, that τιμὴν περιτιθέναι “signifies, in general, (honorem exhibere,) to give honor; but in this passage, by a metonymy, to cover over with a garment those members of the body which, if seen, would have a disagreeable and unseemly appearance; and this is a kind of honor put upon them.” — Ed

24. But God hath tempered the body together He again repeats, what he had stated once before, (1 Corinthians 12:18,) but more explicitly, — that God has appointed this symmetry, and that with a view to the advantage of the whole body, because it cannot otherwise maintain its standing. “For whence comes it, that all the members are of their own accord concerned for the honor of a less comely member, and agree together to conceal its shame? This inclination has been implanted in them by God, because without this adjustment a schism in the body would quickly break out. Hence it appears that the body is not merely shattered, and the order of nature perverted, but the authority of God is openly set at naught, whenever any one assumes more than belongs to him.” “Et que ne porte sa vocation;” — “And does not keep within his calling.”

26. Whether one member suffers “Such a measure of fellow-feeling.” (συμπάθεια,) The term is made use of in this sense by classical authors. Polyb. 22, 11, 12. See Calvin’s Harmony, vol. 2, p. 232. — Ed. says he, “is to be seen in the human body, that, if any inconvenience is felt by any member, all the others grieve along with it, and, on the other hand, rejoice along with it, in its prosperity. Hence there is no room there for envy or contempt.” To be honored, here, is taken in a large sense, as meaning, to be in prosperity and happiness. Nothing, however, is better fitted to promote harmony than this community of interest, when every one feels that, by the prosperity of others, he is proportionally enriched, and, by their penury, impoverished.

27. But ye are the body of Christ Hence what has been said respecting the nature and condition of the human body must be applied to us; for we are not a mere civil society, but, being ingrafted into Christ’s body, are truly members one of another. Whatever, therefore, any one of us has, let him know that it has been given him for the edification of his brethren in common; and let him, accordingly, bring it forward, and not keep it back — buried, as it were, within himself, or make use of it as his own. Let not the man, who is endowed with superior gifts, be puffed up with pride, and despise others; but let him consider that there is nothing so diminutive as to be of no use — as, in truth, even the least among the pious brings forth fruit, according to his slender capacity, so that there is no useless member in the Church. Let not those who are not endowed with so much honor, envy those above them, or refuse to do their duty to them, but let them maintain the station in which they have been placed. Let there be mutual affection, mutual fellow-feeling, (συμπάθεια,) mutual concern. Let us have a regard to the common advantage, in order that we may not destroy the Church by malignity, or envy, or pride, or any disagreement; but may, on the contrary, every one of us, strive to the utmost of his power to preserve it. Here is a large subject, and a magnificent one; “Voyci vne belie matiere riche et abondante;” — “Here is a fine subject, rich and copious.” but I content myself with having pointed out the way in which the above similitude must be applied to the Church.

Members severally. Chrysostom is of opinion, that this clause is added, because the Corinthians were not the universal Church; but this appears to me rather forced. It is remarked by Billroth, that “the view of Chrysostom is out of place; for such a notion does not pertain to the argumentation of the Apostle.” Biblical Cabinet, No. 22. — Ed. I have sometimes thought that it was expressive of impropriety, as the Latins say Quodammodo, An instance of this will be found in Cicero de Amicitia, 8. — Ed. (in a manner.) “Comme nous disons en Langue vulgaire, Aucunement;” — “As we say, in common language — In a manner.” When, however, I view the whole matter more narrowly, I am rather disposed to refer it to that division of members of which he had made mention. They are then members severally, according as each one has had his portion and definite work assigned him. The context itself leads us to this meaning. In this way severally, and as a whole, will be opposite terms.

1 Corinthians 12:28-31

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.

28. Et altos quidera posuit Deus in Ecclesia, primurn apostolos, deinde Prophetas, tertio Doctores, postea Potestates, deinde dona sanationum, opitulationes, gubernationes, genera linguarum.

29. Are all apostles? are all prophets? are all teachers? are all workers of miracles?

29. Numquid omnes Apostoli? numquid omnes Prophetae? numquid omnes Doctores? numquid omnes Potestates?

30. Have all the gifts of healing? do all speak with tongues? do all interpret?

30. Numquid omnes dona habent sanationum? numquid omnes linguis loquuntur? numquid omnes interpretantur?

31. But covet earnestly the best gifts: and yet shew I unto you a more excellent way.

31. Sectamini autem dona potiora. “Ou, Soyez couuoiteux des plus excellens dons, ou, estes-vous enuieux des plus excellens dons?” — “Or, Be ambitious of the most excellent gifts, or, are you envious of the most excellent gifts?”

He has in the beginning of the chapter spoken of gifts: now he begins to treat of offices, and this order it is proper that we should carefully observe. For the Lord did not appoint ministers, without first endowing them with the requisite gifts, and qualifying them for discharging their duty. Hence we must infer, that those are fanatics, and actuated by an evil spirit, who intrude themselves into the Church, while destitute of the necessary qualifications, as many boast that they are under the influence of the Spirit, and glory in a secret call from God, while in the meantime they are unlearned and utterly ignorant. The natural order, on the other hand, is this — that gifts come before the office to be discharged. As, then, he has taught above, that everything that an individual has received from God, should be made subservient to the common good, so now he declares that offices are distributed in such a manner, that all may together, by united efforts, edify the Church, and each individual according to his measure. “Selon sa portion et mesure;” — “According to his portion and measure.”

28. First, Apostles He does not enumerate all the particular kinds, and there was no need of this, for he merely intended to bring forward some examples. In the fourth Chapter of the Epistle to the Ephesians, (Ephesians 4:11,) there is a fuller enumeration of the offices, that are required for the continued government of the Church. The reason of this I shall assign there, if the Lord shall permit me to advance so far, though even there he does not make mention of them all. As to the passage before us, we must observe, that of the offices which Paul makes mention of, some are perpetual, others temporary. Those that are perpetual, are such as are necessary for the government of the Church; those that are temporary, are such as were appointed at the beginning for the founding of the Church, and the raising up of Christ’s kingdom; and these, in a short time afterwards, ceased.

To the first class belongs the office of Teacher, to the second the office of Apostle; for the Lord created the Apostles, that they might spread the gospel throughout the whole world, and he did not assign to each of them certain limits or parishes, but would have them, wherever they went, to discharge the office of ambassadors among all nations and languages. In this respect there is a difference between them and Pastors, who are, in a manner, tied to their particular churches. For the Pastor has not a commission to preach the gospel over the whole world, but to take care of the Church that has been committed to his charge. In his Epistle to the Ephesians he places Evangelists after the Apostles, but here he passes them over; for from the highest order, he passes immediately to Prophets

By this term he means, (in my opinion,) not those who were endowed with the gift of prophesying, but those who were endowed with a peculiar gift, not merely for interpreting Scripture, but also for applying it wisely for present use. “De l’accommoder prudemment, et l’appliquer en vsage selon les personnes et le temps;” — “To make use of it wisely, and apply it to use according to persons and time.” My reason for thinking so is this, that he prefers prophecy to all other gifts, on the ground of its yielding more edification — a commendation that would not be applicable to the predicting of future events. Farther, when he describes the office of Prophet, or at least treats of what he ought principally to do, he says that he must devote himself to consolation, exhortation, and doctrine. Now these are things that are distinct from prophesyings. “Et advertissemens des choses a venir;” — “And intimations or things to come.” Let us, then, by Prophets in this passage understand, first of all, eminent interpreters of Scripture, and farther, persons who are endowed with no common wisdom and dexterity in taking a right view of the present necessity of the Church, that they may speak suitably to it, and in this way be, in a manner, ambassadors to communicate the divine will.

Between them and Teachers this difference may be pointed out, that the office of Teacher consists in taking care that sound doctrines be maintained and propagated, in order that the purity of religion may be kept up in the Church. At the same time, even this term is taken in different senses, and here perhaps it is used rather in the sense of Pastor, unless you prefer, it may be, to take it in a general way for all that are endowed with the gift of teaching, as in Acts 13:1, where also Luke conjoins them with Prophets. My reason for not agreeing with those who make the whole of the office of Prophet consist in the interpretation of Scripture, is this — that Paul restricts the number of those who ought to speak, to two or three; (1 Corinthians 14:29,) which would not accord with a bare interpretation of Scripture. In fine, my opinion is this — that the Prophets here spoken of are those who make known the will of God, by applying with dexterity and skill prophecies, threatenings, promises, and the whole doctrine of Scripture, to the present use of the Church. If any one is of a different opinion, I have no objection to his being so, and will not raise any quarrel on that account. For it is difficult to form a judgment as to gifts and offices of which the Church has been so long deprived, excepting only that there are some traces, or shadows of them still to be seen.

As to powers and gift of healings, I have spoken when commenting on the 12th Chapter of the Romans. Only it must be observed that here he makes mention, not so much of the gifts themselves, as of the administration of them. As the Apostle is here enumerating offices, I do not approve of what Chrysostom says, that ἀντιλήψεις, that is, helps or aids, consist in supporting the weak. What is it then? Undoubtedly, it is either an office, as well as gift, that was exercised in ancient times, but of which we have at this day no knowledge whatever; or it is connected with the office of Deacon, or in other words, the care of the poor; and this latter idea pleases me better. This view of the import of the term ἀντιλήψεις, (helps,) is generally acquiesced in by modern interpreters. It is remarked by Dr. Dick, (in his Theology, volume iv, p. 390,) that “there are no persons who may be so reasonably supposed to be meant by helps, as deacons;” who “were instituted for the express purpose of helping the Apostles, for the purpose of relieving them from the care of the poor, that they might devote themselves exclusively to the ministry of the word.” He observes also, (p.389,) that “it does not follow, because some of the offices and ministrations enumerated in this place were miraculous and extraordinary, that they were all of that description.” — Ed In Romans 12:7, he makes mention of two kinds of deacons. Of these I have treated when commenting upon that passage.

By Governments I understand Elders, who had the charge of discipline. For the primitive Church had its Senate, “Auoit comme son Senate, ou Consistoire;” — “Had its Senate, as it were, or Consistory.” for the purpose of keeping the people in propriety of deportment, as Paul shows elsewhere, when he makes mention of two kinds of Presbyters. “Deux ordres de Prestres: c’est a dire d’Anciens;” — “Two kinds of Presbyters: that is to say, Elders.” (1 Timothy 5:17.) Hence government consisted of those Presbyters who excelled others in gravity, experience, and authority.

Under different kinds of tongues he comprehends both the knowledge of languages, and the gift of interpretation. They were, however, two distinct gifts; because in some cases an individual spoke in different languages, and yet did not understand the language of the Church with which he had to do. This defect was supplied by interpreters. Our Author repeats here what he had stated when commenting on verse 10th. — Ed.

29. Are all Apostles? It may indeed have happened, that one individual was endowed with many gifts, and sustained two of the offices which he has enumerated; nor was there in this any inconsistency. Paul’s object, however, is to show in the first place, that no one has such a fullness in everything as to have a sufficiency within himself, and not require the aid of others; and secondly, that offices as well as gifts are distributed in such a manner that no one member constitutes the whole body, but each contributing his portion to the common advantage, they then altogether constitute an entire and perfect body. For Paul means here to take away every occasion of proud boasting, base envyings, haughtiness, and contempt of the brethren, malignity, ambition, and everything of that nature.

31. Seek after the more excellent gifts. It might also be rendered — Value highly; and it would not suit in with the passage, though it makes little difference as to the meaning; for Paul exhorts the Corinthians to esteem and desire those gifts especially, which are most conducive to edification. For this fault prevailed among them — that they aimed at show, rather than usefulness. Hence prophecy was neglected, while languages sounded forth among them, with great show, indeed, but with little profit. He does not, however, address individuals, as though he wished that every one should aspire at prophecy, or the office of teacher; but simply recommends to them a desire to promote edification, that they may apply themselves the more diligently to those things that are most conducive to edification.

CHAPTER 13

1 Corinthians 13:1-3

1. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.

1. Et adhuc excellentiorem viam vobis demonstro. Si linguis hominum loquar et Angelorum, caritatem autem non habeam, factus sum tympanum sonans, aut cymbalum tinniens.

2. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

2. Et si habeam prophetiam, et noverim mysteria omnia omnemque scientiam, et si habeam omnem fidem, adeo ut montes loco dimoveam, caritatem autem non habeam, nihil sum.

3. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.

3. Et si insumam in alimoniam omnes facultates meas, et si tradam corpus meum ut comburar, caritatem autem non habeam, nihil mihi prodest.

CHAPTER 12

1Co 12:1-31. The Use and the Abuse of Spiritual Gifts, Especially Prophesying and Tongues.

This is the second subject for correction in the Corinthian assemblies: the "first" was discussed (1Co 11:18-34).

1. spiritual gifts--the signs of the Spirit's continued efficacious presence in the Church, which is Christ's body, the complement of His incarnation, as the body is the complement of the head. By the love which pervades the whole, the gifts of the several members, forming reciprocal complements to each other, tend to the one object of perfecting the body of Christ. The ordinary and permanent gifts are comprehended together with the extraordinary, without distinction specified, as both alike flow from the divine indwelling Spirit of life. The extraordinary gifts, so far from making professors more peculiarly saints than in our day, did not always even prove that such persons were in a safe state at all (Mt 7:22). They were needed at first in the Church: (1) as a pledge to Christians themselves who had just passed over from Judaism or heathendom, that God was in the Church; (2) for the propagation of Christianity in the world; (3) for the edification of the Church. Now that we have the whole written New Testament (which they had not) and Christianity established as the result of the miracles, we need no further miracle to attest the truth. So the pillar of cloud which guided the Israelites was withdrawn when they were sufficiently assured of the Divine Presence, the manifestation of God's glory being thenceforward enclosed in the Most Holy Place [Archbishop Whately]. Paul sets forth in order: (1). The unity of the body (1Co 12:1-27). (2). The variety of its members and functions (1Co 12:27-30). (3). The grand principle for the right exercise of the gifts, namely, love (1Co 12:31; 1Co 13:1-13). (4) The comparison of the gifts with one another (1Co 14:1-40).

I would not have you ignorant--with all your boasts of "knowledge" at Corinth. If ignorant now, it will be your own fault, not mine (1Co 14:38).

2. (Ep 2:11).

that ye were--The best manuscripts read, "That WHEN ye were"; thus "ye were" must be supplied before "carried away"--Ye were blindly transported hither and thither at the will of your false guides.

these dumb idols--Greek, "the idols which are dumb"; contrasted with the living God who "speaks" in the believer by His Spirit (1Co 12:3, &c.). This gives the reason why the Corinthians needed instruction as to spiritual gifts, namely, their past heathen state, wherein they had no experience of intelligent spiritual powers. When blind, ye went to the dumb.

as ye were led--The Greek is, rather, "as ye might (happen to) be led," namely, on different occasions. The heathen oracles led their votaries at random, without any definite principle.

3. The negative and positive criteria of inspiration by the Spirit--the rejection or confession of Jesus as Lord [Alford] (1Jo 4:2; 5:1). Paul gives a test of truth against the Gentiles; John, against the false prophets.

by the Spirit--rather, as Greek, "IN the Spirit"; that being the power pervading him, and the element in which he speaks [Alford], (Mt 16:17; Joh 15:26).

of God ... Holy--The same Spirit is called at one time "the Spirit of God"; at another, "the HOLY Ghost," or "Holy Spirit." Infinite Holiness is almost synonymous with Godhead.

speaking ... say--"Speak" implies the act of utterance; "say" refers to that which is uttered. Here, "say" means a spiritual and believing confession of Him.

Jesus--not an abstract doctrine, but the historical, living God-man (Ro 10:9).

accursed--as the Jews and Gentiles treated Him (Ga 3:13). Compare "to curse Christ" in the heathen Pliny's letter [Epistles, 10.97]. The spiritual man feels Him to be the Source of all blessings (Ep 1:3) and to be severed from Him is to be accursed (Ro 9:3).

Lord--acknowledging himself as His servant (Is 26:13). "Lord" is the Septuagint translation for the incommunicable Hebrew name Jehovah.

4. diversities of gifts--that is, varieties of spiritual endowments peculiar to the several members of the Church: compare "dividing to every man severally" (1Co 12:11).

same Spirit--The Holy Trinity appears here: the Holy Spirit in this verse; Christ in 1Co 12:5; and the Father in 1Co 12:6. The terms "gifts," "administrations," and "operations," respectively correspond to the Divine Three. The Spirit is treated of in 1Co 12:7, &c.; the Lord, in 1Co 12:12, &c.; God, in 1Co 12:28. (Compare Ep 4:4-6).

5-6. "Gifts" (1Co 12:4), "administrations" (the various functions and services performed by those having the gifts, compare 1Co 12:28), and "operations" (the actual effects resulting from both the former, through the universally operative power of the one Father who is "above all, through all, and in us all"), form an ascending climax [Henderson, Inspiration].

same Lord--whom the Spirit glorifies by these ministrations [Bengel].

7. But--Though all the gifts flow from the one God, Lord, and Spirit, the "manifestation" by which the Spirit acts (as He is hidden in Himself), varies in each individual.

to every man--to each of the members of the Church severally.

to profit withal--with a view to the profit of the whole body.

8-10. Three classes of gifts are distinguished by a distinct Greek word for "another" (a distinct class), marking the three several genera: allo marks the species, hetero the genera (compare Greek, 1Co 15:39-41). I. Gifts of intellect, namely, (1) wisdom; (2) knowledge. II. Gifts dependent on a special faith, namely, that of miracles (Mt 17:20): (1) healings; (2) workings of miracles; (3) prophecy of future events; (4) discerning of spirits, or the divinely given faculty of distinguishing between those really inspired, and those who pretended to inspiration. III. Gifts referring to the tongues: (1) diverse kinds of tongues; (2) interpretation of tongues. The catalogue in 1Co 12:28 is not meant strictly to harmonize with the one here, though there are some particulars in which they correspond. The three genera are summarily referred to by single instances of each in 1Co 13:8. The first genus refers more to believers; the second, to unbelievers.

by ... by ... by--The first in Greek is, "By means of," or "through the operation of"; the second is, "according to" the disposing of (compare 1Co 12:11); the third is, "in," that is, under the influence of (so the Greek, Mt 22:43; Lu 2:27).

word of wisdom--the ready utterance of (for imparting to others, Ep 6:19) wisdom, namely, new revelations of the divine wisdom in redemption, as contrasted with human philosophy (1Co 1:24; 2:6, 7; Ep 1:8; 3:10; Col 2:3).

word of knowledge--ready utterance supernaturally imparted of truths ALREADY REVEALED (in this it is distinguished from "the word of wisdom," which related to NEW revelations). Compare 1Co 14:6, where "revelation" (answering to "wisdom" here) is distinguished from "knowledge" [Henderson]. Wisdom or revelation belonged to the "prophets"; knowledge, to the "teachers." Wisdom penetrates deeper than knowledge. Knowledge relates to things that are to be done. Wisdom, to things eternal: hence, wisdom is not, like knowledge, said to "pass away" (1Co 13:8), [Bengel].

11. as he will--(1Co 12:18; He 2:4).

12-13. Unity, not unvarying uniformity, is the law of God in the world of grace, as in that of nature. As the many members of the body compose an organic whole and none can be dispensed with as needless, so those variously gifted by the Spirit, compose a spiritual organic whole, the body of Christ, into which all are baptized by the one Spirit.

of that one body--Most of the oldest manuscripts omit "one."

so also is Christ--that is, the whole Christ, the head and body. So Psa 18:50, "His anointed (Messiah or Christ), David (the antitypical David) and His seed."

14. Translate, "For the body also." The analogy of the body, not consisting exclusively of one, but of many members, illustrates the mutual dependence of the various members in the one body, the Church. The well-known fable of the belly and the other members, spoken by Menenius Agrippa, to the seceding commons [Livy, 2.32], was probably before Paul's mind, stored as it was with classical literature.

15. The humbler members ought not to disparage themselves, or to be disparaged by others more noble (1Co 12:21, 22).

foot ... hand--The humble speaks of the more honorable member which most nearly resembles itself: so the "ear" of the "eye" (the nobler and more commanding member, Nu 10:31), (1Co 12:16). As in life each compares himself with those whom he approaches nearest in gifts, not those far superior. The foot and hand represent men of active life; the ear and eye, those of contemplative life.

17. Superior as the eye is, it would not do if it were the sole member to the exclusion of the rest.

18. now--as the case really is.

every one--each severally.

19. where were the body--which, by its very idea, "hath many members" (1Co 12:12, 14), [Alford].

20. now--as the case really is: in contrast to the supposition (1Co 12:19; compare 1Co 12:18).

many members--mutually dependent.

21. The higher cannot dispense with the lower members.

22. more feeble--more susceptible of injury: for example, the brain, the belly, the eye. Their very feebleness, so far from doing away with the need for them, calls forth our greater care for their preservation, as being felt "necessary."

23. less honourable--"We think" the feet and the belly "less honorable," though not really so in the nature of things.

bestow ... honour--putting shoes on (Margin) the feet, and clothes to cover the belly.

uncomely parts--the secret parts: the poorest, though unclad in the rest of the body, cover these.

24. tempered ... together--on the principle of mutual compensation.

to that part which lacked--to the deficient part [Alford], (1Co 12:23).

25. no schism--(compare 1Co 12:21)--no disunion; referring to the "divisions" noticed (1Co 11:18).

care one for another--that is, in behalf of one another.

26. And--Accordingly.

all ... suffer with it--"When a thorn enters the heel, the whole body feels it, and is concerned: the back bends, the belly and thighs contract themselves, the hands come forward and draw out the thorn, the head stoops, and the eyes regard the affected member with intense gaze" [Chrysostom].

rejoice with it--"When the head is crowned, the whole man feels honored, the mouth expresses, and the eyes look, gladness" [Chrysostom].

27. members in particular--that is, severally members of it. Each church is in miniature what the whole aggregate of churches is collectively, "the body of Christ" (compare 1Co 3:16): and its individual components are members, every one in his assigned place.

28. set ... in the church--as He has "set the members ... in the body" (1Co 12:18).

first apostles--above even the prophets. Not merely the Twelve, but others are so called, for example, Barnabas, &c. (Ro 16:7).

teachers--who taught, for the most part, truths already revealed; whereas the prophets made new revelations and spoke all their prophesyings under the Spirit's influence. As the teachers had the "word of knowledge," so the prophets "the word of wisdom" (1Co 12:8). Under "teachers" are included "evangelists and pastors."

miracles--literally, "powers" (1Co 12:10): ranked below "teachers," as the function of teaching is more edifying, though less dazzling than working miracles.

helps, governments--lower and higher departments of "ministrations" (1Co 12:5); as instances of the former, deacons whose office it was to help in the relief of the poor, and in baptizing and preaching, subordinate to higher ministers (Ac 6:1-10; 8:5-17); also, others who helped with their time and means, in the Lord's cause (compare 1Co 13:13; Nu 11:17). The Americans similarly use "helps" for "helpers." And, as instances of the latter, presbyters, or bishops, whose office it was to govern the Church (1Ti 5:17; He 13:17, 24). These officers, though now ordinary and permanent, were originally specially endowed with the Spirit for their office, whence they are here classified with other functions of an inspired character. Government (literally, "guiding the helm" of affairs), as being occupied with external things, notwithstanding the outward status it gives, is ranked by the Spirit with the lower functions. Compare "He that giveth" (answering to "helps")--"he that ruleth" (answering to "governments") (Ro 12:8). Translate, literally, "Helpings, governings" [Alford].

diversities of tongues--(1Co 12:10). "Divers kinds of tongues."

29. Are all?--Surely not.

31. covet earnestly--Greek, "emulously desire." Not in the spirit of discontented "coveting." The Spirit "divides to every man severally as He will" (1Co 12:1); but this does not prevent men earnestly seeking, by prayer and watchfulness, and cultivation of their faculties, the greatest gifts. Beza explains, "Hold in the highest estimation"; which accords with the distinction in his view (1Co 14:1) between "follow after charity--zealously esteem spiritual gifts"; also with (1Co 12:11, 18) the sovereign will with which the Spirit distributes the gifts, precluding individuals from desiring gifts not vouchsafed to them. But see on 1Co 14:1.

the best gifts--Most of the oldest manuscripts read, "the greatest gifts."

and yet--Greek, "and moreover." Besides recommending your zealous desire for the greatest gifts, I am about to show you a something still more excellent (literally, "a way most way-like") to desire, "the way of love" (compare 1Co 14:1). This love, or "charity," includes both "faith" and "hope" (1Co 13:7), and bears the same fruits (1Co 13:1-13) as the ordinary and permanent fruits of the Spirit (Ga 5:22-24). Thus "long-suffering," compare 1Co 12:4; "faith," 1Co 12:7; "joy," 1Co 12:6; "meekness," 1Co 12:5; "goodness," 1Co 12:5; "gentleness," 1Co 12:4 (the Greek is the same for "is kind"). It is the work of the Holy Spirit, and consists in love to God, on account of God's love in Christ to us, and as a consequence, love to man, especially to the brethren in Christ (Ro 5:5; 15:30). This is more to be desired than gifts (Lu 10:20).

Now concerning spiritual gifts - This was a subject about which they appear to have written to the apostle, and concerning which there were probably some contentions among them. The words περι των πνευματικων may as well be translated concerning spiritual persons, as spiritual gifts; and indeed the former agrees much better with the context.

I would not have you ignorant - I wish you fully to know whence all such gifts come, and for what end they are given, that each person may serve the Church in the capacity in which God has placed him, that there may be no misunderstandings and no schism in the body.

Ye were Gentiles - Previously to your conversion to the Christian faith; ye were heathens, carried away, not guided by reason or truth, but hurried by your passions into a senseless worship, the chief part of which was calculated only to excite and gratify animal propensities.

Dumb idols - Though often supplicated, could never return an answer; so that not only the image could not speak, but the god or demon pretended to be represented by it could not speak: a full proof that an idol was nothing in the world.

No man speaking by the Spirit of God - It was granted on all hands that there could be no religion without Divine inspiration, because God alone, could make his will known to men: hence heathenism pretended to this inspiration; Judaism had it in the law and the prophets; and it was the very essence of the Christian religion. The heathen priests and priestesses pretended to receive, by inspiration from their god, the answers which they gave to their votaries. And as far as the people believed their pretensions, so far they were led by their teaching.

Both Judaism and heathenism were full of expectations of a future teacher and deliverer; and to this person, especially among the Jews, the Spirit in all the prophets gave witness. This was the Anointed One, the Messiah who was manifested in the person of Jesus of Nazareth; and him the Jews rejected, though he proved his Divine mission both by his doctrines and his miracles. But as he did not come as they fancied he would - as a mighty secular conqueror, they not only rejected but blasphemed him; and persons among them professing to be spiritual men, and under the influence of the Spirit of God, did so. But as the Holy Spirit, through all the law and the prophets gave Testimony to the Messiah, and as Jesus proved himself to be the Christ both by his miracles and doctrines, no man under the inspiration of the Divine Spirit could say to him anathema - thou art a deceiver, and a person worthy of death, etc., as the Jews did: therefore the Jews were no longer under the inspiration of the Spirit of God. This appears to be the meaning of the apostle in this place. No man speaking by the Spirit, etc.

And that no man can say that Jesus is the Lord - Nor can we demonstrate this person to be the Messiah and the Savior of men, but by the Holy Ghost, enabling us to speak with divers tongues, to work miracles; he attesting the truth of our doctrines to them that hear, by enlightening their minds, changing their hearts, and filling them with the peace and love of God.

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.

Differences of administrations - Διακονιων· Various offices in the Church, such as apostle, prophet, and teacher; under which were probably included bishop or presbyter, pastor, deacon, etc.; the qualifications for such offices, as well as the appointments themselves, coming immediately from the one Lord Jesus Christ.

Diversities of operations - Ενεργηματων· Miraculous influences exerted on others; such as the expulsion of demons, inflicting extraordinary punishments, as in the case of Ananias and Sapphira, Elymas the sorcerer, etc., the healing of different diseases, raising the dead, etc.: all these proceeded from God the Father, as the fountain of all goodness and power, and the immediate dispenser of every good and perfect gift.

In the three preceding verses we find more than an indirect reference to the doctrine of the sacred Trinity.

Gifts are attributed to the Holy Spirit, 1Cor 12:4.

Administrations to the Lord Jesus, 1Cor 12:5.

Operations to God the Father, 1Cor 12:6.

He who may think this fanciful must account for the very evident distinctions here in some more satisfactory way.

The manifestation of the Spirit - Φανερωσις του Πνευματος. This is variably understood by the fathers; some of them rendering φανερωσις by illumination, others demonstration, and others operation. The apostle's meaning seems to be this: Whatever gifts God has bestowed, or in what various ways soever the Spirit of God may have manifested himself, it is all for the common benefit of the Church. God has given no gift to any man for his own private advantage, or exclusive profit. He has it for the benefit of others as well as for his own salvation.

Word of wisdom - In all these places I consider that the proper translation of λογος is doctrine, as in many other places of the New Testament. It is very difficult to say what is intended here by the different kinds of gifts mentioned by the apostle: they were probably all supernatural, and were necessary at that time only for the benefit of the Church. On the 8th, 9th, and 10th verses (1Cor 12:8-10), much may be seen in Lightfoot, Whitby, Pearce, and others.

1. By doctrine of wisdom we may understand, as Bp. Pearce and Dr. Whitby observe, the mystery of our redemption, in which the wisdom of God was most eminently conspicuous: see 1Cor 2:7, 1Cor 2:10; and which is called the manifold wisdom of God, Eph 3:10. Christ, the great teacher of it, is called the wisdom of God, 1Cor 1:24; and in him are said to be contained all the treasures of wisdom and knowledge, Col 2:3. The apostles to whom this doctrine was committed are called σοφοι, wise men; (Mat 23:34); and they are said to teach this Gospel according to the wisdom given them, 2Pet 3:15.

2. By the doctrine of knowledge we may understand either a knowledge of the types, etc., in the Old Testament; or what are termed mysteries; the calling of the Gentiles, the recalling of the Jews, the mystery of iniquity, of the beast, etc., and especially the mystical sense or meaning of the Old Testament, with all its types, rites, ceremonies, etc., etc.

3. By faith, 1Cor 12:9, we are to understand that miraculous faith by which they could remove mountains, 1Cor 13:2; or a peculiar impulse, as Dr: Whitby calls it, that came upon the apostles when any difficult matter was to be performed, which inwardly assured them that God's power would assist them in the performance of it. Others think that justifying faith, received by means of Gospel teaching, is what is intended.

4. Gifts of healing simply refers to the power which at particular times the apostles received from the Holy Spirit to cure diseases; a power which was not always resident in them; for Paul could not cure Timothy, nor remove his own thorn in the flesh; because it was given only on extraordinary occasions, though perhaps more generally than many others.

5. The working of miracles, ενεργηματα δυναμεων, 1Cor 12:10. This seems to refer to the same class as the operations, ενεργηματων, 1Cor 12:6, as the words are the same; and to signify those powers by which they were enabled at particular times to work miraculously on others; ejecting demons, inflicting punishments or judgments, as in the cases mentioned under 1Cor 12:6. It is a hendyadis for mighty operations.

6. Prophecy. This seems to import two things: 1st, the predicting future events, such as then particularly concerned the state of the Church and the apostles; as the dearth foretold by Agabus, Act 11:28; and the binding of St. Paul, and delivering him to the Romans, Act 21:10, etc.; and St. Paul's foretelling his own shipwreck on Malta, Act 27:25, etc. And 2ndly, as implying the faculty of teaching or expounding the Scriptures, which is also a common acceptation of the word.

7. Discerning of spirits. A gift by which the person so privileged could discern a false miracle from a true one; or a pretender to inspiration from him who was made really partaker of the Holy Ghost. It probably extended also to the discernment of false professors from true ones, as appears in Peter in the case of Ananias and his wife.

8. Divers kinds of tongues. Γενη γλωσσων, Different languages, which they had never learned, and which God gave them for the immediate instruction of people of different countries who attended their ministry.

9. Interpretation of tongues. It was necessary that while one was speaking the deep things of God in a company where several were present who did not understand, though the majority did, there should be a person who could immediately interpret what was said to that part of the congregation that did not understand the language. This power to interpret was also an immediate gift of God's Spirit, and is classed here among the miracles.

But all these worketh that one and the self-same Spirit - All these gifts are miraculously bestowed; they cannot be acquitted by human art or industry, the different languages excepted; but they were given in such a way, and in such circumstances, as sufficiently proved that they also were miraculous gifts.

For as the body is one - Though the human body have many members, and though it be composed of a great variety of parts, yet it is but one entire system; every part and member being necessary to the integrity or completeness of the whole.

So also is Christ - That is, So is the Church the body of Christ, being composed of the different officers already mentioned, and especially those enumerated, 1Cor 12:28, apostles, prophets, teachers, etc. It cannot be supposed that Christ is composed of many members, etc., and therefore the term Church must be understood, unless we suppose, which is not improbable, that the term Ὁ Χριστος, Christ, is used to express the Church, or whole body of Christian believers.

For by one Spirit are we all baptized, etc. - As the body of man, though composed of many members, is informed and influenced by one soul; so the Church of Christ, which is his body, though composed of many members, is informed and influenced by one Spirit, the Holy Ghost; actuating and working by his spiritual body, as the human soul does in the body of man.

To drink into one Spirit - We are to understand being made partakers of the gifts and graces of the Holy Ghost agreeably to the words of our Lord, Joh 7:37, etc.: If any man thirst, let him come unto me and drink: this he spake of the Spirit which they that believed on him should receive.

On this verse there is a great profusion of various readings, which may be found in Griesbach, but cannot be conveniently noticed here.

For the body is not one member - The mystical body, the Church, as well as the natural body, is composed of many members.

If the foot shall say, etc. - As all the members of the body are necessarily dependent on each other, and minister to the general support of the system, so is it in the Church. All the private members are intimately connected among themselves, and also with their pastors; without which union no Church can subsist.

And the eye cannot say unto the hand, I have no need of thee - The apostle goes on, with his principal object in view, to show that the gifts and graces with which their different teachers were endowed were all necessary for their salvation, and should be collectively used; for not one of them was unnecessary, nor could they dispense with the least of them; the body of Christ needed the whole for its nourishment and support. The famous apologue of Menenius Agrippa, related by Livy, will serve to illustrate the apostle's reasoning: the Roman people, getting into a state of insurrection and rebellion against the nobility, under pretext that the great men not only had all the honors but all the emoluments of the nation, while they were obliged to bear all the burdens, and suffer all the privations; they then in riotous assemblage left their homes and went to Mount Aventine. Matters were at last brought to such an issue, that the senators and great men were obliged to fly from the city, and the public peace was on the point of being utterly ruined: it was then thought expedient to send Menenius Agrippa to them, who was high in their esteem, having vanquished the Sabines and Samnites, and had the first triumph at Rome. This great general, who was as eloquent as he was valiant, went to the Mons Sacer, to which the insurgents had retired, and thus addressed them:

Tempore, quo in homine non, ut nunc emnia in unum consentiebant, sed singulis membris suum cuique consilium, suus sermo fuerat, indignatas reliquas partes, sua cura, suo labore ac ministerio ventri omnia quaeri; ventrem, in medio quietum, nihil aliud, quam datis voluptatibus frui. Conspirasse inde, ne manus ad os cibum ferrent, nec os acciperet datum, nec dentes conficerent. Hac ira, dum ventrem fame domare vellent, ipsa una membra totumque corpus ad extremam tabem venisse. lnde apparuisse, ventris quoque haud segne ministerium esse: nec magis ali, quam alere eum, reddentem in omnes corporis partes hunc, quo vivimus vigemusque, divisum pariter in venas maturum, confecto cibo, sanquinem. T. Livii, Histor. lib. ii. cap. 32. "In that time in which the different parts of the human body were not in a state of unity as they now are, but each member had its separate office and distinct language, they all became discontented, because whatever was procured by their care, labor, and industry, was spent on the belly; while this, lying at ease in the midst of the body, did nothing but enjoy whatever was provided for it. They therefore conspired among themselves, and agreed that the hands should not convey food to the mouth, that the mouth should not receive what was offered to it, and that the teeth should not masticate whatever was brought to the mouth. Acting on this principle of revenge, and hoping to reduce the belly by famine, all the members, and the whole body itself, were at length brought into the last stage of a consumption. It then plainly appeared that the belly itself did no small service; that it contributed not less to their nourishment than they did to its support, distributing to every part that from which they derived life and vigor; for by properly concocting the food, the pure blood derived from it was conveyed by the arteries to every member."

This sensible comparison produced the desired effect; the people were persuaded that the senators were as necessary to their existence as they were to that of the senators, and that it required the strictest union and mutual support of high and low to preserve the body politic. This transaction took place about 500 years before the Christian era, and was handed down by unbroken tradition to the time of Titus Livius, from whom I have taken it, who died in the year of our Lord 17, about forty years before St. Paul wrote this epistle. As his works were well known and universally read among the Romans in the time of the apostle, it is very probable that St. Paul had this famous apologue in view when he wrote from the 14th verse to the end of the chapter.

Those members - which seem to be more feeble - These, and the less honorable and uncomely, mentioned in the next verses, seem to mean the principal viscera, such as the heart, lungs, stomach, and intestinal canal. These, when compared with the arms and limbs, are comparatively weak; and some of them, considered in themselves, uncomely and less honorable; yet these are more essential to life than any of the others. A man may lose an eye by accident, and an arm or a leg may be amputated, and yet the body live and be vigorous; but let the stomach, heart, lungs, or any of the viscera be removed, and life becomes necessarily extinct. Hence these parts are not only covered, but the parts in which they are lodged are surrounded, ornamented, and fortified for their preservation and defense, on the proper performance of whose functions life so immediately depends.

For our comely parts have no need - It would be easy to go into great detail in giving an anatomical description of the different members and parts to which the apostle refers, but it would not probably answer the end of general edification; and to explain every allusion made by the apostle, would require a minuteness of description which would not be tolerated except in a treatise on the anatomy of the human body. My readers will therefore excuse my entering into this detail.

That there should be no schism in the body - That there should be no unnecessary and independent part in the whole human machine, and that every part should contribute something to the general proportion, symmetry, and beauty of the body. So completely has God tempered the whole together, that not the smallest visible part can be removed from the body without not only injuring its proportions, but producing deformity. Hence the members have the same care one for another. The eyes and ears watch for the general safety of the whole; and they are placed in the head, like sentinels in a tower, that they may perceive the first approach of a foe, and give warning. The hands immediately on an attack exert themselves to defend the head and the body; and the limbs are swift to carry off the body from dangers against which resistance would be vain. Even the heart takes alarm from both the eyes and the ears; and when an attack is made on the body, every external muscle becomes inflated and contracts itself, that, by thus collecting and concentrating its force, it may the more effectually resist the assailants, and contribute to the defense of the system.

And whether one member suffer - As there is a mutual exertion for the general defense, so there is a mutual sympathy. If the eye, the hand, the foot, etc., be injured, the whole man grieves; and if by clothing, or any thing else, any particular member or part is adorned, strengthened, or better secured, it gives a general pleasure to the whole man.

Now ye are the body of Christ - The apostle, having finished his apologue, comes to his application.

As the members in the human body, so the different members of the mystical body of Christ. All are intended by him to have the same relation to each other; to be mutually subservient to each other; to mourn for and rejoice with each other. He has also made each necessary to the beauty, proportion, strength, and perfection of the whole. Not one is useless; not one unnecessary. Paul, Apollos, Kephas, etc., with all their variety of gifts and graces, are for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, Eph 4:12. Hence no teacher should be exalted above or opposed to an other. As the eye cannot say to the hand, I have no need of thee, so luminous Apollos cannot say to laborious Paul, I can build up and preserve the Church without thee. The foot planted on the ground to support the whole fabric, and the hands that swing at liberty, and the eye that is continually taking in near and distant prospects, are all equally serviceable to the whole, and mutually helpful to and dependent on each other. So also are the different ministers and members of the Church of Christ.

From a general acquaintance with various ministers of Christ, and a knowledge of their different talents and endowments manifested either by their preaching or writings, and with the aid of a little fancy, we could here make out a sort of correspondency between their services and the uses of the different members of the human body. We could call one eye, because of his acute observation of men and things, and penetration into cases of conscience and Divine mysteries. Another hand, from his laborious exertions in the Church. Another foot, from his industrious travels to spread abroad the knowledge of Christ crucified: and so of others. But this does not appear to be any part of the apostle's plan.

God hath set some in the Church - As God has made evident distinctions among the members of the human body, so that some occupy a more eminent place than others, so has he in the Church. And to prove this, the apostle numerates the principal offices, and in the order in which they should stand.

First, apostles - Αποστολους, from απο from, and στελλο, I send; to send from one person to another, and from one place to another. Persons immediately designated by Christ, and sent by him to preach the Gospel to all mankind.

Secondarily, prophets - Προφητας, from προ, before, and φημι, I speak; a person who, under Divine inspiration, predicts future events; but the word is often applied to these who preach the Gospel. See on 1Cor 12:8 (note).

Thirdly, teachers - Διδασκαλους, from διδασκω, I teach; persons whose chief business it was to instruct the people in the elements of the Christian religion, and their duty to each other. See on Rom 8:8 (note).

Miracles - Δυναμεις· Persons endued with miraculous gifts, such as those mentioned Mar 16:17, Mar 16:18; casting out devils, speaking with new tongues, etc. See on 1Cor 12:8 (note), and at the end of the chapter, (1Cor 12:31 (note))

Gifts of healings - Χαρισματα ιαματων· Such as laying hands upon the sick, and healing them, Mar 16:18; which, as being one of the most beneficent miraculous powers, was most frequently conceded. See on 1Cor 12:8 (note).

Helps - Αντιληψεις. Dr. Lightfoot conjectures that these were the apostles' helpers; persons who accompanied them, baptized those who were converted by them, and were sent by them to such places as they could not attend to, being otherwise employed.

The Levites are termed by the Talmudists helps of the priests. The word occurs Luk 1:54; Rom 8:26.

Governments - Κυβερνησεις. Dr. Lightfoot contends that this word does not refer to the power of ruling, but to the case of a person endued with a deep and comprehensive mind, who is profoundly wise and prudent; and he thinks that it implies the same as discernment of spirits, 1Cor 12:8 (note). He has given several proofs of this use of the word in the Septuagint.

Diversities of tongues - Γενη γλωσσων· Kinds of tongues; that is, different kinds. The power to speak, on all necessary occasions, languages which they had not learned. See on 1Cor 12:8 (note).

Are all apostles, etc. - That is: All are not apostles, all are not prophets, etc.; God has distributed his various gifts among various persons, each of whom is necessary for the complete edification of the body of Christ. On these subjects see the notes on 1Cor 12:7-10 (note).

But covet earnestly - To covet signifies to desire earnestly. This disposition towards heavenly things is highly laudable; towards earthly things, is deeply criminal. A man may possess the best of all these gifts, and yet be deficient in what is essentially necessary to his salvation, for he may be without that love or charity which the apostle here calls the more excellent way, and which he proceeds in the next chapter to describe.

Some think that this verse should be read affirmatively, Ye earnestly contend about the best gifts; but I show unto you a more excellent way; i.e. get your hearts filled with love to God and man - love, which is the principle of obedience, which works no ill to its neighbor, and which is the fulfilling of the law. This is a likely reading, for there were certainly more contentions in the Church of Corinth about the gifts than about the graces of the Spirit.

1. After all that has been said on the different offices mentioned by the apostle in the preceding chapter, there are some of them which perhaps are not understood. I confess I scarcely know what to make of those which we translate helps and governments. Bishop Pearce, who could neither see Church government nor state government in these words, expresses himself thus: "These two words, after all that the commentators say about them, I do not understand; and in no other part of the New Testament is either of them, in any sense, mentioned as the gift of the Spirit; especially it is observable that in 1Cor 12:29, 1Cor 12:30, where the gifts of the Spirit are again enumerated, no notice is taken of any thing like them, while all the other several parts are exactly enumerated. Perhaps these words were put in the margin to explain δυναμεις, miracles or powers; some taking the meaning to be helps, assistances, as in 2Cor 12:9; others to be κυβερνησεις, governments, as in Rom 8:38; and from being marginal explanations, they might have been at last incorporated with the text." It must, however, be acknowledged that the omission of these words is not countenanced by any MS. or version. One thing we may fully know, that there are some men who are peculiarly qualified for governing by either providence or grace; and that there are others who can neither govern nor direct, but are good helpers. These characters I have often seen in different places in the Church of God.

2. In three several places in this chapter the apostle sums up the gifts of the Spirit. Dr. Lightfoot thinks they answer to each other in the following order, which the reader will take on his authority.

Verses 8, 9, and 10 1Cor 12:8.

Is given

The word of Wisdom;

The word of Knowledge. 1Cor 12:9.

Faith;

Gifts of Healing. 1Cor 12:10.

Working of Miracles;

Prophecy;

Discerning of Spirits;

Divers kinds of Tongues;

Interpretation of Tongues.

1Cor 12:28.

God hath set some

First, Apostles;

Secondly, Prophets;

Thirdly, Teachers;

After that, Miracles;

The Gifts of Healings;

Helps;

Governments;

Divers kinds of Tongues.

Verses 29, and 30 1Cor 12:29.

Are all Apostles;

Prophets;

Teachers;

Miracles; 1Cor 12:30.

Gifts of Healing.

Speak with Tongues;

Interpret. If the reader think that this is the best way of explaining these different gifts and offices, he will adopt it; and he will in that case consider,

1. That the word or doctrine of wisdom comes from the apostles.

2. The doctrine of knowledge, from the prophets.

3. Faith, by means of the teachers.

4. That working of miracles includes the gifts of healing.

5. That to prophecy, signifying preaching, which it frequently does, helps is a parallel.

6. That discernment of spirits is the same with governments, which Dr. Lightfoot supposes to imply a deeply comprehensive, wise, and prudent mind.

7. As to the gift of tongues, there is no variation in either of the three places.

3. It is strange that in this enumeration only three distinct officers in the Church should be mentioned; viz. apostles, prophets, and teachers. We do not know that miracles, gifts of healing, helps, governments, and diversity of tongues, were exclusive offices; for it is probable that apostles, prophets, and teachers wrought miracles occasionally, and spoke with divers tongues. However, in all this enumeration, where the apostle gives us all the officers and gifts necessary for the constitution of a Church, we find not one word of bishops, presbyters, or deacons; much less of the various officers and offices which the Christian Church at present exhibits. Perhaps the bishops are included under the apostles, the presbyters under the prophets, and the deacons under the teachers. As to the other ecclesiastical officers with which the Romish Church teems, they may seek them who are determined to find them, any where out of the New Testament.

4. Mr. Quesnel observes on these passages that there are three sorts of gifts necessary to the forming Christ's mystical body.

1. Gifts of power, for the working of miracles, in reference to the Father.

2. Gifts of labor and ministry, for the exercise of government and other offices, with respect to the Son.

3. Gifts of knowledge, for the instruction of the people, with relation to the Holy Ghost.

The Father is the principle and end of all created power; let us then ultimately refer all things to him.

The Son is the Institutor and Head of all the hierarchical ministries; let us depend upon him.

The Holy Ghost is the fountain and fullness of all spiritual graces; let us desire and use them only in and by him.

There is nothing good, nothing profitable to salvation, unless it be done in the power of God communicated by Christ Jesus, and in that holiness of heart which is produced by his Spirit. Pastors are only the instruments of God, the depositaries of the authority of Christ, and the channels by whom the love and graces of the Spirit are conveyed. Let these act as receiving all from God by Christ, through the Holy Ghost; and let the Church receive them as the ambassadors of the Almighty.

Now concerning spiritual gifts - The abundance of these in the churches of Greece strongly refuted the idle learning of the Greek philosophers. But the Corinthians did not use them wisely, which occasioned St. Paul's writing concerning them. He describes, The unity of the body, 1Cor 12:1 - 27: The variety of members and offices, 1Cor 12:27 - 30: The way of exercising gifts rightly, namely, by love, 1Cor 12:31, 1Cor 13:1. throughout: and adds, A comparison of several gifts with each other, in the 1Cor 14:1. fourteenth chapter.

Ye were heathens - Therefore, whatever gifts ye have received, it is from the free grace of God. Carried away - By a blind credulity. After dumb idols - The blind to the dumb; idols of wood and stone, unable to speak themselves, and much more to open your mouths, as God has done. As ye were led - By the subtlety of your priests.

Therefore - Since the heathen idols cannot speak themselves, much less give spiritual gifts to others, these must necessarily be among Christians only. As no one speaking by the Spirit of God calleth Jesus accursed - That is, as none who does this, (which all the Jews and heathens did,) speaketh by the Spirit of God - Is actuated by that Spirit, so as to speak with tongues, heal diseases, or cast out devils. So no one can say, Jesus is the Lord - None can receive him as such; for, in the scripture language, to say, or to believe, implies an experimental assurance. But by the Holy Ghost - The sum is, None have the Holy Spirit but Christians: all Christians have this Spirit.

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, 1Cor 12:7, &c.; of Christ, 1Cor 12:12, &c.; of God, 1Cor 12:28, &c.

Administrations - Offices. But the same Lord appoints them all.

Operations - Effects produced. This word is of a larger extent than either of the former. But it is the same God who worketh all these effects in all the persons concerned.

The manifestation - The gift whereby the Spirit manifests itself. Is given to each - For the profit of the whole body.

The word of wisdom - A power of understanding and explaining the manifold wisdom of God in the grand scheme of gospel salvation. The word of knowledge - Perhaps an extraordinary ability to understand and explain the Old Testament types and prophecies.

Faith may here mean an extraordinary trust in God under the most difficult or dangerous circumstances. The gift of healing need not be wholly confined to the healing diseases with a word or a touch. It may exert itself also, though in a lower degree, where natural remedies are applied; and it may often be this, not superior skill, which makes some physicians more successful than others. And thus it may be with regard to other gifts likewise. As, after the golden shields were lost, the king of Judah put brazen in their place, so, after the pure gifts were lost, the power of God exerts itself in a more covert manner, under human studies and helps; and that the more plentifully, according as there is the more room given for it.

The working of other miracles. Prophecy - Foretelling things to come. The discerning - Whether men be of an upright spirit or no; whether they have natural or supernatural gifts for offices in the church; and whether they who profess to speak by inspiration speak from a divine, a natural, or a diabolical spirit.

As he willeth - The Greek word does not so much imply arbitrary pleasure, as a determination founded on wise counsel.

So is Christ - That is, the body of Christ, the church.

For by that one Spirit, which we received in baptism, we are all united in one body. Whether Jews or gentiles - Who are at the greatest distance from each other by nature. Whether slaves or freemen - Who are at the greatest distance by law and custom. We have all drank of one Spirit - In that cup, received by faith, we all imbibed one Spirit, who first inspired, and still preserves, the life of God in our souls.

The foot is elegantly introduced as speaking of the hand; the ear, of the eye; each, of a part that has some resemblance to it. So among men each is apt to compare himself with those whose gifts some way resemble his own, rather than with those who are at a distance, either above or beneath him. Is it therefore not of the body - Is the inference good? Perhaps the foot may represent private Christians; the hand, officers in the church; the eye, teachers; the ear, hearers.

The ear - A less noble part. The eye - The most noble.

As it hath pleased him - With the most exquisite wisdom and goodness.

But one body - And it is a necessary consequence of this unity, that the several members need one another.

Nor the head - The highest part of all. To the foot - The very lowest.

The members which appear to be weaker - Being of a more delicate and tender structure; perhaps the brains and bowels, or the veins, arteries, and other minute channels in the body.

We surround with more abundant honour - By so carefully covering them. More abundant comeliness - By the help of dress.

Giving more abundant honour to that which lacked - As being cared for and served by the noblest parts.

Now ye - Corinthians. Are the body and members of Christ - part of them, I mean, not the whole body.

First apostles - Who plant the gospel in the heathen nations. Secondly prophets - Who either foretel things to come, or speak by extra - ordinary inspiration, for the edification of the church. Thirdly teachers - Who precede even those that work miracles. Under prophets and teachers are comprised evangelists and pastors, Eph 4:11. Helps, governments - It does not appear that these mean distinct offices: rather, any persons might be called helps, from a peculiar dexterity in helping the distressed; and governments, from a peculiar talent for governing or presiding in assemblies.

Ye covet earnestly the best gifts - And they are worth your pursuit, though but few of you can attain them. But there is a far more excellent gift than all these; and one which all may, yea, must attain or perish.

1 NOw concerning spiritual gifts, brethren, I would not have you ignorant .

The word Gifts is not in the Greek, but supplied by our Interpreters. In the Greek is no more than concerning spirituals; which is equally applicable to spiritual Offices, or Ministrations; Operations, and Gifts: of all which he afterward treateth something, but mostly concerning Gifts, which are chiefly spoken of in this Chapter: and our Translators agree with the best Interpreters, in supplying the Text with the word Gifts. This Church eminently abounded in these abilities to spiritual actions given them of God (for spiritual Gifts signifies nothing else) and as they abounded in them, so they erred much in the abuse or ill use of them, as we shall afterward read in this Chapter: Therefore the Apostle tells them, that as to them, he would not have them ignorant, either of the favour of God in enriching them with them, as he had said Chap. 1.5. or yet in the due and right use of them, so as God might have glory from their good use of them; or of the errours that they had ran into, or might further run into in the ill use of them.

2 Ye know that ye were Gentiles , carried away unto these dumb idols, , even as ye were led .

So they were still in respect of their Birth and Country; but he speaketh with reference to their Religion and way of Worship.

Carried away by your Idol-Priests, and by the examples of your Friends and Neighbours to Idols, which, though they seem to you to speak, and to tell you of things to come, yet indeed have mouths and speak not, only the Devil spake from them.

Wherein you acted not under the conduct of Reason, nor as became reasonable Creatures, but you were blindly led by the dictates of Priests, or by the examples of others. This the Apostle puts them in mind of, to let them know, that all those excellent Gifts with which they were now endued, as he had told them, Chap. 1.5, 6. they had received from God since their Conversion to Christianity, and from the Spirit of Christ; for before their Conversion they were like brute beasts, knowing nothing, but led by others.

Marginal references: Eph. 2.11▪ 12. 1 Thess. 1.9▪

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 .

The Apostle proveth that they had received their spiritual Gifts from the holy Spirit of God, because when they had not received this Spirit, they blasphemed the Christian Religion, and called Christ accursed, which could not be done by any that spake by the Spirit of God; for there being but one God, and the holy Spirit being one of the three Persons in the Divine Being, and Jesus Christ another, and the eternal Son of God, it could not be but he that called Christ accursed, as the Jews and the Heathen did, must blaspheme God, which none could do by the influence of that holy Spirit, who was one of the Persons in the blessed Trinity: and as by this the Apostle lets them know, that they were now acted by another Spirit, than they were in their Gentile state; so he also lets them know, that those Heathens, amongst whom they lived, were not acted by the Spirit of God, but by the evil Spirit.

On the other side, he saith, That no man could say, that Jesus is the Lord, but by the Spirit. There is a double saying, that Jesus is the Lord: 1. When men only say it with their lips, but do not believe it in their hearts, are not affected with what they say, nor do pay that Homage of Faith and Obedience to him, which should correspond with such a Profession: thus men say Christ is the Lord, who preach him, or discourse of him as men, though they do not in heart believe in him, receive or embrace him, or live up to the holy rules of life which he hath given; thus Iudas, Caiaphas, and others, said Christ was the Lord; this they could not do but by the Holy Ghost, that is, the Gifts of the Holy Ghost, which are common, which those might have who were never renewed by the Holy Ghost. So these Corinthians generally going thus far verbally to acknowledge Christ the Lord, it was an Argument they had thus far been influenced by the Holy Ghost. 2. There is a serious and saving saying, That Iesus Christ is the Lord, when men do not only with their lips speak these words, and other words to the same sense, but heartily acknowledge him, believe in him, love him, and obey him, and call upon him, professing him as they ought to do, and so as may be of advantage to them to Life and Salvation. No man now doth this but by the Holy Ghost renewing and sanctifying him, and blessing him with, and helping him in the exercise of such habits. We shall observe in holy Writ, that some Verbs signifie not the action only, but the action with its due quality. Thus hearing sometimes signifieth to hear so, as withal to believe. Calling upon the Name of the Lord, Rom 10 13. signifieth a calling aright. Confessing, 1 Ioh. 4.15. signifies a confessing with Faith and Love: So the Verb say in this Text may signifie such a saying or speaking, as is attended with Faith, Love, and due Obedience.

Marginal references: Mark 9.[illegible: 1 letter] ▪; Or, [illegible: 1 word].; 2 Cor. 3▪

4 Now there are diversities of gifts, but the same Spirit .

Gifts signifieth the same thing with Habits, or powers or abilities to actions. Our actions being either Natural, as eating, drinking, sleeping, &c. or Moral, or Spiritual. These powers are either Natural, which are in an ordinary course of Providence bred with us, as the infant hath a power to eat, drink, sleep, cry, &c. or Acquired, and that by imitation, or humane learning, as the child gets an habit of speaking, or a power to write, understand Languages, Arts, and Sciences. Or infused, and those are either meerly infused, as Faith, Love, and all habits truly spiritual are; and therefore called Graces or spiritual Gifts of the highest natures, or else such as are obtained by the use of means on our parts, but yet not without the influence of the holy Spirit of God; such are abilities to pray, preach, &c. There are some common powers, that is, such as those might have, who should never be saved, which might be meerly infused, and were extraordinary in those first Times of the Gospel; such as the Gift of Tongues, Prophecy, Healing, &c. These powers, especially such as are not natural and common to all in an ordinary course of Providence, nor acquired meerly by imitation, or study, or the teaching of others, but infused either in whole, or in part, are those which the Apostle here calleth Gifts: and he [illegible: 1 letter]aith, there is a diversity of them; there was the Gift of Prophecy, of Healing, of Tongues, &c. but he tells them, this diversity of Gifts flowed all from one and the same Spirit, the Spirit was not diverse, though his influences were divers.

Marginal references: Rom. 12.6, [illegible: 1 word] Heb. 2▪4. 1 [illegible: 1 word]. 4.10.; Eph. 4.4.

5 And there are differences of administrations, but the same Lord .

There are divers Offices or Ministries in the Church of God, one ministreth in the Office of an Elder, another in the Office of a Deacon, one in one service of the Church, another in another service, but there is but one Lord to whom they miinster; they all serve the great Lord of the Church, Jesus Christ, though in divers Orders, and places of Ministration.

Marginal references: Rom. 12.6, [illegible: 1 word]. Eph. 4.11.

6 And there are diversities of operations, but it is the same God, which worketh all in all .

Operations and Ministrations both differ from Gifts, as Acts from Habits: Habits and Powers, by which men performed holy Offices in the Church, or wrought Miracles, are called Gifts. The Acts or exercise of these Powers are called Ministrations and Operations. These latter differ one from another, as the former signifie standing and continuing Acts in the Church; Operations, [non-Latin text not transcribed], rather signifies miraculous effects, such as healing the sick, without the application of ordinary means, speaking with divers Tongues, &c. The Apostle tells them, That as there was a diversity of Gifts, or Powers, and a diversity of Acts in the constant Service of the Church, by which men exercised those Gifts or Powers they had in the performance of them: So there were diversities of Operations, by which men used those extraordinary Gifts or Powers, which God gave some in the first plantation of the Church, for the sake of such as believed not. But it was the same God that wrought them all, and in all▪ though all did not do, or could not do the same things.

Marginal references: Eph. 1.23.

7 But the manifestation of the Spirit is given to every man to profit withal .

He here calleth Gifts, the manifestation of the Spirit, partly to let them know, that these powers flowed from the holy Spirit apparently, they having no such powers while they were Heathens, and carried after dumb Idols, as they were led; and partly to let all know, that these gifts and powers were evident proofs both of Christs Ascension, and of the Promise of the Father, and of Christ in sending the holy Spirit, Acts 1.4. and 16.7, 8. Eph. 4.8.

These gifts he tells them were given to every one, where every signifieth each one; for the same gifts or powers were not given to all, but to those to whom they were given, they were given not to puff them up, or to give them matter to boast of, but to do good withal to the Church of Christ. No man hath any power or gift given him of God, either for his own hurt, or the hurt of others▪ but only for his own good, and the good of others.

8 For to one is given by the Spirit, the word of wisdom , to another the word of knowledge by the same Spirit .

There are different apprehensions as to the particular Gifts here enumerated, and it is no wonder these extraordinary Gifts being ceased, if we be now at a loss to determine what is to be understood by the terms whereby they are expressed. Some by the word of Wisdom here understand a faculty to deliver grave Sentences: others, an ability to open the deep Mysteries of Religion: others, a singular Knowledge of spiritual things, joined with a great authority, &c. others, an ability to explain the deep Wisdom of God. But it is most probable, that he meaneth by it what we ordinarily understand by Wisdom, viz. a faculty from a good judgment of the circumstances of actions, to do them at the best time, and in the best manner wherein they may be serviceable to their ends.

It is as uncertain, whether by the word of Knowledge he meaneth a capacity to comprehend things in our knowledge, or to communicate it to others, or the actual communication of it by preaching, which was the work of the Pastors and Teachers, or the Prophetical knowledge of future contingencies, or an ability to speak of spiritual things Doctrinally, without any great faculty of applying them.

9 To another faith by the same Spirit : to another the gifts of healing by the same Spirit .

To another, he saith, is given Faith. By which cannot be understood that Faith which is common to all Christians, for he is speaking of such gifts as were given to some Christians, not to all; he must therefore mean, either a Faith of Miracles, that is, a perswasion that God would work a Miracle in this or that case, or a great knowledge in the matters of Faith; or a great confidence and boldness in the discharge of their Office.

To another the gift of Healing, of healing diseases miraculously, without the application of ordinary rational Medicines.

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 .

To another the working of Miracles, of other sorts▪ such as the inflicting punishments on sinners, casting out Devils, &c.

To another Prophecy, which in the general signifieth the Revelation of the Will of God, whether by the foretelling future contingencies, or opening the Scriptures by preaching or [illegible: 1 letter]eaching.

To another discerning of Spirits. A power wherein God, for the further authority and credit of his Gospel in the primitive Times, communicated to some men something of his own Prerogative to discern mens inward thoughts and hearts, and to make up a judgment of their truth and sincerity, or contrariwise of their falshood and hypocrisie.

To another divers kinds of Tongues, that is, a power to discourse with men in their several Languages, as we read in Acts 2.8.

To another the Interpretation of Tongues. This is made a diverse gift from an ability to speak with divers Tongues, possibly some of those that spake with divers Tongues could not interpret what they said.

Marginal references: Acts 2.4.

11 But all these worketh that one and the self same Spirit, dividing to every one severally, as he will .

Though the Spirit of God be but one, from whom these several powers and abilities flow; yet he doth not give all this variety of gifts to all Christians, but one to this man, another to another, as the same holy Spirit pleaseth for the glory of God, or the good of the Church.

Marginal references: Chap. 7.7. 2 Cor. 10.13.; Joh. 3.8. Heb. 2.4.

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 .

For as it is in the Body natural, the integral parts, or members of it, are many, yet the body is but one: so it is in the spiritual Body, the Church, which is that mystical Body of which Christ is the Head. The Members of the Church may be many, and there may be in several Members of the Church a diversity of Gifts, of Ministrations and Operations, yet the Church is but one, yea Christ and the Church make up but one mystical Body, of which he is the Head, and they are the Members, and therefore the several Members having several gifts, or several offices, or several powers and operations, had no reason for their difference in such gifts or powers or offi[illegible: 1 letter]es to envy one another, or to despise each other, or glory over one another; for they were but one Body, and had all the same Head, though they had from the same Spirit divers abilities, offices, and powers for several Operations.

Marginal references: Rom. 12.[illegible: 1 letter]. Eph. 4.4.16.

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 .

The Apostle proveth the Oneness of the Church, as the Body of Christ, from the same Sacraments of the New Testament instituted for all Christians, and wherein they jointly partake. He saith, we are baptized into one body, by which he must mean the universal Church, for Christ is the Head of that; pa[illegible: 2 letters]icular Churches are but parts of that Church, of which Christ is the Head. Let men be of what Nation they will, whether Jews or Gentiles, turning to the Christian Religion, and of what condition they will, when they are baptized they are by it made Members of that one Body, of which Christ is the Head; though for the more convenient administration of, and participation in the Ordinances, they are divided into smaller Societies, which also have the denomination of Churches, as the smallest drop of water may be called water, though there be but one Element of Water.

And, saith the Apostle, We have been all made to drink into one Spirit, which some interpret as if it were, we have all drank of one Spirit, that is, been made partakers of one Spirit, whose benefits are sometimes set out under the notion of water, living water, Ioh. 4.14. and 7.38, 39. and so in the Old Testament, Isa. 12.3. Ezek. 47. But many others rather chuse to interpret drinking in this place, of drinking at the Table of the Lord, partaking of that whole Action being set out here by one particular act there performed. This is probable, considering that the Apostle, in the former part of the verse, had been speaking of the other Sacrament of the Gospel, and that he speaking of the Lords Supper, Chap. 10.17. had used this expression, For we being many, are one bread and one body.

Marginal references: Rom. 6.5.; Gal. 3.28. Eph. 2.13, 14, 16. Col. 3.11.; Gr. Greeks.; Joh. 6.63.

14 For the body is not one member, but many .

As the natural Body is Totum integrale, a Whole consisting of many members; so the Body spiritual, the mystical Body of Christ is not made up of one single Member, but of many Members.

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? .

It should seem by these expressions, that one great cause of those divisions, which the Apostle had charged the Church of Corinth with, was their difference in Gifts, Ministrations, and Operations; which was to that degree, that either those who were higher in Gifts and Ministrations, and more famous for their miraculous Operations, despised and vilified those that were inferiour to them; or those who were lower in Gifts, or in their stations in the Church, or their power to work Miracles, would not owne themselves Members of the Church at Corinth, because they were in those low, and inferiour orders and degrees. The Apostle argueth the unreasonableness of this, by a further comparing of the natural with the spiritual mystical Body, the Church▪ and sheweth, it was altogether as unreasonable, for men to disclaim the Church, and their relation to it, because they had not the most eminent gifts, or were not in the most eminent places and Offices; as for the foot to say, It was not of the body, because it was not the hand; or for the ear to say, It was not of the body, because it was not the eye.

17 If the whole body were an eye, where were the hearing? If the whole body were hearing, where were the smelling? .

There are several actions to be performed by the body of a man, either for the support and the upholding of it in life, or for the accommodation of it while it lives; Seeing, Hearing, and Smelling (which are the three actions here mentioned) are not indeed necessary for the upholding of life, but they are highly useful for a mans better being, and the accommodation of bodily life; therefore there is need of a variety of bodily members, Organs, or Instruments of Sight, as well as of Hearing, and Organs of Smelling, as well as Hearing; the wise God hath created no member of mans body in vain, each one hath its use in order to the being or well being of the body: So it is in the Church of God, as the Apostle, v. 26. argueth; but he goe[illegible: 1 letter]h yet further on, first in his comparison of the natural, and mystical Body.

18 But now hath God set the members every one of them in the body, as it hath pleased him .

The infinitely wise God, who hath made the body of man, and ordered all the members of the body for several uses and [illegible: 1 letter]ffic[illegible: 1 letter]s, either for the upholding, or accommodating the life of man, hath likewise appointed the order in the body, in which every member shall stand; that the head should be uppermost for the better guidance of the whole body; the feet lowermost to tread upon the earth, and to bear the weight of the whole body: and none must repine at the Wisdom of God, which hath not only created mans body, (consisting of a variety of members) but also appointed every member its place, and there setreth it, that it cannot shift its station or office.

19 And if they were all one member, where were the body? .

The body is a Whole consisting of many members, it could not therefore be a body, if there were but only one member. Or how could the body perform the several actions necessary either for the being, or the well being of it, if it consisted but of one member?

20 But now are they many members, yet but one body .

The multiplicity of members, having several uses and offices for the service of the whole body, do not make a multiplicity of bodies, the body still is but one.

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 .

He names two of the most noble and useful members of the body, the Head and the Eye, which yet cannot tell the hands or the feet, they have no need of them: the wise God having created nothing in vain, but made every member in the body of a man for use, as to the whole, so to the several parts of the body, the hand is useful to the eye, and the feet are of use to the head. The application of this similitude, which the Apostle so much inlargeth upon, we shall have v. 26, 27, &c.

22 Nay much more those members of the body, which seem to be more feeble, are necessary .

By feeble the Apostle here doth not only mean most weak, but which seem to us most abject and contemptible, in which sense the word is used 2 Cor. 12.10. such are the belly and the entrails; the Eye also is a feeble member, &c. yet these parts are most necessary for the use of the body, being such without the use of which the body cannot live.

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 .

All know what those parts of the body are, which are commonly judged less honourable and less comely, upon these we bestow more abundant honour and comeliness, by hiding them and covering them, that they are not, as the hands and [illegible: 1 word] and head (which we esteem more honourable parts of the body) exposed to the publick view of those with whom we [illegible: 3 letters] verse.

Marginal references: Or, [illegible: 1 span].

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 .

God hath in the Wisdom of his Providence so ordered it, that as we have some parts of our body, which are judged uncomely, and not for those noble uses that others are; so we have other parts that are, for use, more noble, yet in common repute more ignoble and uncomely: and the same wise God hath so builded the body of man, as of both these to make [illegible: 1 letter] temperament so, as they all concur in the composition of the same body, and more abundant honour in covering and cloathing them, is given to those parts, that in the judgment of men, seemed most to lack honour, that their uncomeliness might by some artificial means be taken away.

25 That there should be no schism in the body, but that the members should have the same care one for another .

By Schism is here meant division, and that also must be expounded figuratively, and it is expounded in the next words, that the members should take the same care one for another. That though the members differ in honour and office, yet they might mutually take care for each other, as if they were all in an equal degree of honour.

Marginal references: Or, divis[illegible: 2 letters]

26 And whether one member suffer, all the members suffer with it, or one member be honoured, all the members rejoice with it .

From this union of the members in the body natural of all the members proceedeth a natural Sympathy, that if one member suffereth, all are afflicted, and ready to contribute to the relief and help each of other; and likewise the honour that is reflected on the body, is reflected on all the par[illegible: 1 letter]s, and all rejoice. [illegible: 1 letter]n the good that affecteth any one single member.

27 Now ye are the body of Christ , and members in particular .

Considering you in the whole, as a Church, so you are the Body of Christ:

Considering you particularly as individual Believers, so you are Members of Christ. Some think [non-Latin text not transcribed] signifies in part, intending that true Believers amongst them were Members of Christ, but not others. The Apostle in these words beginneth to apply to them what he had before discoursed concerning the Body natural, and the parts thereof, you are the mystical Body of Christ, which hath a great Analogy with that natural body which you carry about with you.

Marginal references: Rom. 1[illegible: 1 letter] ▪ Eph. 1.[illegible: 2 letters]. 4.12. & [illegible: 1 letter] ▪30. Col. 1.2[illegible: 1 letter] ▪

28 And God hath set some in the church, first apostles , secondarily prophets , thirdly teachers , after that miracles , then gifts of healing , helps , governments , diversities of tongues .

The Apostle, Eph. 4.11. seemeth to make a different enumeration, there he saith, And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. He mentioneth here only three of those there mentioned, viz. Apostles, Prophets, Teachers. He reckoneth up here Evangelists, whom he doth not there mention. He here first mentioneth Apostles, by whom he meaneth those Servants of God who were [illegible: 1 letter]ent out by Christ to lay the first foundations of the Gospel-Church, and upon whom an universal care lay over all the Churches of Christ, having not only a power in all places, to preach and administer the Sacraments, but to give Rules of Order, and direct in matters of Government, though particular Churches had a power of Government within themselves (otherwise the Apostle would not have blamed this Church, for not casting out the incestuous person.)

Prophets signifies persons (as I have before noted) that revealed the Mind and Will of God to people, whether it were by an extraordinary impulse and Revelation, or in an ordinary course of Teaching; whether they revealed things to come, or opened the Mind and Will of God already revealed. But in this Text, and in Eph. 4.11. Prophets seem to signifie, either such as from the Spirit of God, foretold future contingencies (such was Agabus, of whom we read in the Acts of the Apostles, and others in the Primitive Church) or else such as interpreted Scripture by extraordinary [illegible: 2 letters]d immediate Revelation. Some think, that Prophets signifie the ordinary Pastors of Churches; but they seem rather t[illegible: 1 letter] be comprehended under the next term of Teachers, unless we had bet[illegible: 1 letter]er grounds, than we have, to distinguish betwixt Pastors and Teachers, making the work of the Teacher to speak by way of Doctrine and Explication, and the work of the Pastor to speak practically.

Thirdly, Teachers: Some by these understand Governours of Schools; others, such Ministers, whose work was only to expound the Scriptures, or the Mysteries of Salvation: but the Apostle in this Enumeration (which is the largest we have in Scripture) not mentioning Pastors; it seemeth to me that he means the fixed and ordinary Ministers of Churches, or the Elders, whom the Apostles left i[illegible: 1 letter] every City, which by their Ministry had received the Gospel.

After that such as he impowered to work miraculous Operations, and those of more remarkable nature, for otherwise the healings next mentioned, come under that notion also.

Then such persons as he gave a power to in an extraordinary way to he[illegible: 1 letter]l the sick.

Who the Apostle means by Helps, and

by Governments, is very hard to determine. Certain it is, that he doth not mean the Civil Magistrates; for the time was not yet come for Kings to be nursing Fathers, and Queens nursing Mothers to the Gospel-Church. But whether he meaneth Deacons, or Widows, elsewhere mentioned, as helpful in the case of the Poor, or some that assisted the Pastors in the Government of the Church, or some that were extraordinary helps to the Apostles in the first Plantation of the Church, is very hard to determine.

Such as spake with divers Tongues, that faculty being a gift, as we heard before, not given to all, but to some in the Primiti[illegible: 1 letter]e Church The Apostle, by this Enumeration, sheweth what he meant by those diversities of Gifts, differences of Administrations, and diversities of Operations, of which he spake in v. 4, 5, 6.

Marginal references: Eph. 2.20.; Rom. 12.8. 1 Tim. 5.17. [illegible: 1 word]. 13.17, 24.; Or, [illegible: 1 word].

30 Have all the gifts of healing? do all speak with tongues? do all interpret? .

That is, all are not, nor can be, any more than all the body can be an Ear, or an Eye, or an Hand, or a Foot: you can[illegible: 1 letter]ot expect that in a governed Body, all should be Governours; and you see by experience, that all cannot work Miracles, prophesie, speak with Tongues, or heal those that are sick.

31 But covet earnestly the best gifts : And yet shew I unto you a more excellent way

The word may be translated Indicatively, Ye do covet the best gifts; or as we translate it Imperatively, Covet ye, I would have you be [illegible: 1 letter]ovetous to excel in the best gifts, that is, those which will make you most useful and profitable to the Church of God.

But yet (saith he) gifts are not the best things, the habits of saving Grace a[illegible: 1 letter]e much more valuable than Gi[illegible: 1 letter]ts; Love to God and your Neighbour, ought to be by you preferred before Gifts. To a discourse of which, the Apostle thus shortly passeth.

Marginal references: Chap. 14.1.

On Spiritual Gifts. (a. d. 57.)

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.

The apostle comes now to treat of spiritual gifts, which abounded in the church of Corinth, but were greatly abused. What these gifts were is at large told us in the body of the chapter; namely, extraordinary offices and powers, bestowed on ministers and Christians in the first ages, for conviction of unbelievers, and propagation of the gospel. Gifts and graces, charismata and charis, greatly differ. Both indeed were freely given of God. But where grace is given it is for the salvation of those who have it. Gifts are bestowed for the advantage and salvation of others. And there may be great gifts where there is not a dram of grace, but persons possessed of them are utterly out of the divine favour. They are great instances of divine benignity to men, but do not by themselves prove those who have them to be the objects of divine complacency. This church was rich in gifts, but there were many things scandalously out of order in it. Now concerning these spiritual gifts, that is, the extraordinary powers they had received from the Spirit,

I. The apostle tells them he would not have them ignorant either of their original or use. They came from God, and were to be used for him. It would lead them far astray if they were ignorant of one or the other of these. Note, Right information is of great use as to all religious practice. It is wretched work which gifted men make who either do not know or do not advert to the nature and right use of the gifts with which they are endowed.

II. He puts them in the mind of the sad state out of which they had been recovered: You were Gentiles, carried away to dumb idols, even as you were led, v. 2. While they were so, they could have no pretensions to be spiritual men, nor to have spiritual gifts. While they were under the conduct of the spirit of Gentilism, they could not be influenced by the Spirit of Christ. If they well understood their former condition, they could not but know that all true spiritual gifts were from God. Now concerning this observe, 1. Their former character: they were Gentiles. Not God's peculiar people, but of the nations whom he had in a manner abandoned. The Jews were, before, his chosen people, distinguished from the rest of the world by his favour. To them the knowledge and worship of the true God were in a manner confined. The rest of the world were strangers to the covenant of promise, aliens from the commonwealth of Israel, and in a manner without God, Eph. ii. 12. Such Gentiles were the body of the Corinthians, before their conversion to Christianity. What a change was here! Christian Corinthians were once Gentiles. Note, It is of great use to the Christian, and a proper consideration to stir him up both to duty and thankfulness, to think what once he was: You were Gentiles. 2. The conduct they were under: Carried away to these dumb idols, even as you were led. They were hurried upon the grossest idolatry, the worship even of stocks and stones, through the force of a vain imagination, and the fraud of their priests practising on their ignorance, for, whatever were the sentiments of their philosophers, this was the practice of the herd. The body of the people paid their homage and worship to dumb idols, that had ears but could not hear, and mouths but could not speak, Ps. cxv. 5, 6. Miserable abjectness of mind! And those who despised these gross conceptions of the vulgar yet countenanced them by their practice. O dismal state of Gentilism! Could the Spirit of God be among such stupid idolators, or they be influenced by it? How did the prince of this world triumph in the blindness of mankind! How thick a mist had he cast over their minds!

III. He shows them how they might discern those gifts that were from the Spirit of God, true spiritual gifts: No man, speaking by the Spirit, calls Jesus accursed. Thus did both Jews and Gentiles: they blasphemed him as an impostor, and execrated his name, and deemed it abominable. And yet many Jews, who were exorcists and magicians, went about, pretending to work wonders by the Spirit of God (vid. Lightfoot's Horæ in loc.), and many among the Gentiles pretended to inspiration. Now the apostle tells them none could act under the influence, nor by the power, of the Spirit of God, who disowned and blasphemed Christ: for the Spirit of God bore uncontrollable witness to Christ by prophecy, miracles, his resurrection from the dead, the success of his doctrine among men, and its effect upon them; and could never so far contradict itself as to declare him accursed. And on the other hand no man could say Jesus was the Lord (that is, live by this faith, and work miracles to prove it), but it must be by the Holy Ghost. To own this truth before men, and maintain it to the death, and live under the influence of it, could not be done without the sanctification of the Holy Ghost. No man can call Christ Lord, with a believing subjection to him and dependence upon him, unless that faith be wrought by the Holy Ghost. No man can confess this truth in the day of trial but by the Holy Ghost animating and encouraging him. Note, We have as necessary a dependence on the Spirit's operation and influence for our sanctification and perseverance as on the mediation of Christ for our reconciliation and acceptance with God: and no man could confirm this truth with a miracle but by the Holy Ghost. No evil spirit would lend assistance, if it were in his power, to spread a doctrine and religion so ruinous to the devil's kingdom. The substance of what the apostle asserts and argues here is that whatever pretences there were to inspiration or miracles, among those who were enemies to Christianity, they could not be from the Spirit of God; but no man could believe this with his heart, nor prove with a miracle that Jesus was Christ, but by the Holy Ghost: so that the extraordinary operations and powers among them did all proceed from the Spirit of God. He adds,

IV. These spiritual gifts, though proceeding from the same Spirit, are yet various. They have one author and original, but are themselves of various kinds. A free cause may produce variety of effects; and the same giver may bestow various gifts, v. 4. There are diversities of gifts, such as revelations, tongues, prophecy, interpretations of tongues; but the same Spirit. There are differences of administrations, or different offices, and officers to discharge them, different ordinances and institutions (see v. 28-30), but the same Lord, who appointed all, v. 6. There are diversities of operations, or miraculous powers, called energemata dynameon (v. 10), as here energemata, but it is the same God that worketh all in all. There are various gifts, administrations, and operations, but all proceed from one God, one Lord, one Spirit; that is, from Father, Son, and Holy Ghost, the spring and origin of all spiritual blessings and bequests: all issue from the same fountain; all have the same author. However different they may be in themselves, in this they agree; all are from God. And several of the kinds are here specified, v. 8-10. Several persons had their several gifts, some one, some another, all from and by the same Spirit. To one was given the word of wisdom; that is, say some, a knowledge of the mysteries of the gospel, and ability to explain them, an exact understanding of the design, nature, and doctrines, of the Christian religion. Others say an uttering of grave sentences, like Solomon's proverbs. Some confine this word of wisdom to the revelations made to and by the apostles.—To another the word of knowledge, by the same Spirit; that is, say some, the knowledge of mysteries (ch. ii. 13): wrapped up in the prophecies, types, and histories of the Old Testament: say others, a skill and readiness to give advice and counsel in perplexed cases.—To another faith, by the same Spirit; that is, the faith of miracles, or a faith in the divine power and promise, whereby they were enabled to trust God in any emergency, and go on in the way of their duty, and own and profess the truths of Christ, whatever was the difficulty or danger.—To another the gift of healing, by the same Spirit; that is, healing the sick, either by laying on of hands, or anointing with oil, or with a bare word.—To another the working of miracles; the efficacies of powers, energemata dynameon, such as raising the dead, restoring the blind to sight, giving speech to the dumb, hearing to the deaf, and the use of limbs to the lame.—To another prophecy, that is, ability to foretel future events, which is the more usual sense of prophecy; or to explain scripture by a peculiar gift of the Spirit. See ch. xiv. 24.—To another the discerning of Spirits, power to distinguish between true and false prophets, or to discern the real and internal qualifications of any person for an office, or to discover the inward workings of the mind by the Holy Ghost, as Peter did those of Ananias, Acts v. 3.—To another divers kinds of tongues, or ability to speak languages by inspiration.—To another the interpretation of tongues, or ability to render foreign languages readily and properly into their own. With such variety of spiritual gifts were the first ministers and churches blessed.

V. The end for which these gifts were bestowed: The manifestation of the Spirit is given to every man to profit withal, v. 7. The Spirit was manifested by the exercise of these gifts; his influence and interest appeared in them. But they were not distributed for the mere honour and advantage of those who had them, but for the benefit of the church, to edify the body, and spread and advance the gospel. Note, Whatever gifts God confers on any man, he confers them that he may do good with them, whether they be common or spiritual. The outward gifts of his bounty are to be improved for his glory, and employed in doing good to others. No man has them merely for himself. They are a trust put into his hands, to profit withal; and the more he profits others with them, the more abundantly will they turn to his account in the end, Phil. iv. 17. Spiritual gifts are bestowed, that men may with them profit the church and promote Christianity. They are not given for show, but for service; not for pomp and ostentation, but for edification; not to magnify those that have them, but to edify others.

VI. The measure and proportion in which they are given: All these worketh one and the same Spirit, dividing to every man as he will. It is according to the sovereign pleasure of the donor. What more free than a gift? And shall not the Spirit of God do what he will with his own? May he not give to what persons he pleases, and in what proportion he pleases; one gift to one man, and another to another; to one more, and another fewer, as he thinks fit? Is he not the best judge how his own purpose shall be served, and his own donatives bestowed? It is not as men will, nor as they may think fit, but as the Spirit pleases. Note, The Holy Ghost is a divine person. He works divine effects and divides divine gifts a he will, by his own power, and according to his own pleasure, without dependence or control. But though he distributes these gifts freely and uncontrollably, they are intended by him, not for private honour and advantage, but for public benefit, for the edification of the body, the church.

Union Recommended. (a. d. 57.)

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.

The apostle here makes out the truth of what was above asserted, and puts the gifted men among the Corinthians in mind of their duty, by comparing the church of Christ to a human body.

I. By telling us that one body may have many members, and that the many members of the same body make but one body (v. 12): As the body is one, and hath many members, and all members of that one body, being many, are one body, so also is Christ; that is, Christ mystical, as divines commonly speak. Christ and his church making one body, as head and members, this body is made up of many parts or members, yet but one body; for all the members are baptized into the same body, and made to drink of the same Spirit, v. 13. Jews and Gentiles, bond and free, are upon a level in this: all are baptized into the same body, and made partakers of the same Spirit. Christians become members of this body by baptism: they are baptized into one body. The outward rite is of divine institution, significant of the new birth, called therefore the washing of regeneration, Tit. iii. 5. But it is by the Spirit, by the renewing of the Holy Ghost, that we are made members of Christ's body. It is the Spirit's operation, signified by the outward administration, that makes us members. And by communion at the other ordinance we are sustained; but then it is not merely by drinking the wine, but by drinking into one Spirit. The outward administration is a means appointed of God for our participation in this great benefit; but it is baptism by the Spirit, it is internal renovation and drinking into one Spirit, partaking of his sanctifying influence from time to time, that makes us true members of Christ's body, and maintains our union with him. Being animated by one Spirit makes Christians one body. Note, All who have the spirit of Christ, without difference, are the members of Christ, whether Jew or Gentile, bond or free; and none but such. And all the members of Christ make up one body; the members many, but the body one. They are one body, because they have one principle of life; all are quickened and animated by the same Spirit.

II. Each member has its particular form, place, and use. 1. The meanest member makes a part of the body. The foot and ear are less useful, perhaps, than the hand and eye; but because one is not a hand, and the other an eye, shall they say, therefore, that they do not belong to the body? v. 15, 16. So every member of the body mystical cannot have the same place and office; but what then? Shall it hereupon disown relation to the body? Because it is not fixed in the same station, or favoured with the same gifts as others, shall it say, "I do not belong to Christ?" No, the meanest member of his body is as much a member as the noblest, and as truly regarded by him. All his members are dear to him. 2. There must be a distinction of members in the body: Were the whole body eye, where were the hearing? Were the whole ear, where were the smelling? v. 17. If all were one member, where were the body? v. 19. They are many members, and for that reason must have distinction among them, and yet are but one body, v. 20. One member of a body is not a body; this is made up of many; and among these many there must be a distinction, difference of situation, shape, use, &c. So it is in the body of Christ; its members must have different uses, and therefore have different powers, and be in different places, some having one gift, and others a different one. Variety in the members of the body contributes to the beauty of it. What a monster would a body be if it were all ear, or eye, or arm! So it is for the beauty and good appearance of the church that there should be diversity of gifts and offices in it. 3. The disposal of members in a natural body, and their situation, are as God pleases: But now hath God set the members, every one of them, in the body, as it hath pleased him, v. 18. We may plainly perceive the divine wisdom in the distribution of the members; but it was made according to the counsel of his will; he distinguished and distributed them as he pleased. So is it also in the members of Christ's body: they are chosen out to such stations, and endued with such gifts, as God pleases. He who is sovereign Lord of all disposes his favours and gifts as he will. And who should gainsay his pleasure? What foundation is here for repining in ourselves, or envying others? We should be doing the duties of our own place, and not murmuring in ourselves, nor quarrelling with others, that we are not in theirs. 4. All the members of the body are, in some respect, useful and necessary to each other: The eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of your: nay, those members of the body which seem to be more feeble (the bowels, &c.) are necessary (v. 21, 22); God has so fitted and tempered them together that they are all necessary to one another, and to the whole body; there is no part redundant and unnecessary. Every member serves some good purpose or other: it is useful to its fellow-members, and necessary to the good state of the whole body. Nor is there a member of the body of Christ but may and ought to be useful to his fellow-members, and at some times, and in some cases, is needful to them. None should despise and envy another, seeing God has made the distinction between them as he pleased, yet so as to keep them all in some degree of mutual dependence, and make them valuable to each other, and concerned for each other, because of their mutual usefulness. Those who excel in any gift cannot say that they have no need of those who in that gift are their inferiors, while perhaps, in other gifts, they exceed them. Nay, the lowest members of all have their use, and the highest cannot do well without them. The eye has need of the hand, and the head of the feet. 5. Such is the man's concern for his whole body that on the less honourable members more abundant honour is bestowed, and our uncomely parts have more abundant comeliness. Those parts which are not fit, like the rest, to be exposed to view, which are either deformed or shameful, we most carefully clothe and cover; whereas the comely parts have no such need. The wisdom of Providence has so contrived and tempered things that the most abundant regard and honour should be paid to that which most wanted it, v. 24. So should the members of Christ's body behave towards their fellow-members: instead of despising them, or reproaching them, for their infirmities, they should endeavour to cover and conceal them, and put the best face upon them that they can. 6. Divine wisdom has contrived and ordered things in this manner that the members of the body should not be schismatics, divided from each other and acting upon separate interests, but well affected to each other, tenderly concerned for each other, having a fellow-feeling of each other's griefs and a communion in each other's pleasures and joys, v. 25, 26. God has tempered the members of the body natural in the manner mentioned, that there might be no schism in the body (v. 25), no rupture nor disunion among the members, nor so much as the least mutual disregard. This should be avoided also in the spiritual body of Christ. There should be no schism in this body, but the members should be closely united by the strongest bonds of love. All decays of this affection are the seeds of schism. Where Christians grow cold towards each other, they will be careless and unconcerned for each other. And this mutual disregard is a schism begun. The members of the natural body are made to have a care and concern for each other, to prevent a schism in it. So should it be in Christ's body; the members should sympathize with each other. As in the natural body the pain of the one part afflicts the whole, the ease and pleasure of one part affects the whole, so should Christians reckon themselves honoured in the honours of their fellow-christians, and should suffer in their sufferings. Note, Christian sympathy is a great branch of Christian duty. We should be so far from slighting our brethren's sufferings that we should suffer with them, so far from envying their honours that we should rejoice with them and reckon ourselves honoured in them.

On Spiritual Gifts. (a. d. 57.)

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 show I unto you a more excellent way.

I. Here the apostle sums up the argument, and applies this similitude to the church of Christ, concerning which observe,

1. The relation wherein Christians stand to Christ and one another. The church, or whole collective body of Christians, in all ages, is his body. Every Christian is a member of his body, and every other Christian stands related to him as a fellow-member (v. 27): Now you are the body of Christ, and members in particular, or particular members. Each is a member of the body, not the whole body; each stands related to the body as a part of it, and all have a common relation to one another, dependence upon one another, and should have a mutual care and concern. Thus are the members of the natural body, thus should the members of the mystical body be, disposed. Note, Mutual indifference, and much more contempt, and hatred, and envy, and strife, are very unnatural in Christians. It is like the members of the same body being destitute of all concern for one another, or quarrelling with each other. This is the apostle's scope in this argument. He endeavours in it to suppress the proud, vaunting, and contentious spirit, that had prevailed among the Corinthians, by reason of their spiritual gifts.

2. The variety of offices instituted by Christ, and gifts or favours dispensed by him (v. 28): God hath set some in the church; first, apostles, the chief ministers entrusted with all the powers necessary to found a church, and make an entire revelation of God's will. Secondarily, prophets, or persons enabled by inspiration, as the evangelists did. Thirdly, teachers, those who labour in word and doctrine, whether with pastoral charge or without it. After that, miracles, or miracle-workers. The gifts of healing, or those who had power to heal diseases; helps, or such as had compassion on the sick and weak, and ministered to them; governments, or such as had the disposal of the charitable contributions of the church, and dealt them out to the poor; diversities of tongues, or such as could speak divers languages. Concerning all these observe, (1.) The plenteous variety of these gifts and offices. What a multitude are they! A good God was free in his communications to the primitive church; he was no niggard of his benefits and favours. No, he provided richly for them. They had no want, but a store-all that was necessary, and even more; what was convenient for them too. (2.) Observe the order of these offices and gifts. They are here placed in their proper ranks. Those of most value have the first place. Apostles, prophets, and teachers, were all intended to instruct the people, to inform them well in the things of God, and promote their spiritual edification: without them, neither evangelical knowledge nor holiness could have been promoted. But the rest, however fitted to answer the great intentions of Christianity, had no such immediate regard to religion, strictly so called. Note, God does, and we should, value things according to their real worth: and the use of things is the best criterion of their real worth. Those are most valuable that best answer the highest purposes. Such were apostolical powers, compared with theirs who had only the gift of healing and miracles. What holds the last and lowest rank in this enumeration is diversity of tongues. It is by itself the most useless and insignificant of all these gifts. Healing diseases, relieving the poor, helping the sick, have their use: but how vain a thing is it to speak languages, if a man does it merely to amuse or boast himself! This may indeed raise the admiration, but cannot promote the edification, of the hearers, nor do them any good. And yet it is manifest from ch. xiv. that the Corinthians valued themselves exceedingly on this gift. Note, How proper a method it is to beat down pride to let persons know the true value of what they pride themselves in! It is but too common a thing for men to value themselves most on what is least worth: and it is of great use to bring them to a sober mind by letting them know how much they are mistaken. (3.) The various distribution of these gifts, not all to one, nor to every one alike. All members and officers had not the same rank in the church, nor the same endowments (v. 29, 30): Are all apostles? Are all prophets? This were to make the church a monster: all one as if the body were all ear or all eye. Some are fit for one office and employment, and some for another; and the Spirit distributes to every one as he will. We must be content with our own rank and share, if they be lower and less than those of others. We must not be conceited of ourselves, and despise others, if we are in the higher rank and have greater gifts. Every member of the body is to preserve its own rank, and do its own office; and all are to minister to one another, and promote the good of the body in general, without envying, or despising, or neglecting, or ill-using, any one particular member. How blessed a constitution were the Christian church, if all the members did their duty!

II. He closes this chapter with an advice (as the generality read it) and a hint. 1. An advice to covet the best gifts, charismata ta kreittona—dona potiora, præstantiora, either the most valuable in them selves or the most serviceable to others; and these are, in truth, most valuable in themselves, though men may be apt to esteem those most that will raise their fame and esteem highest. Those are truly best by which God will be most honoured and his church edified. Such gifts should be most earnestly coveted. Note, We should desire that most which is best, and most worth. Grace is therefore to be preferred before gifts; and, of gifts, those are to be preferred which are of greatest use. But some read this passage, not as an advice, but a charge: zeloute, You are envious at each other's gifts. In ch. xiii. 4, the same word is thus translated. You quarrel and contend about them. This they certainly did. And this behaviour the apostle here reprehends, and labours to rectify. Only of pride cometh contention. These contests in the church of Corinth sprang from this original. It was a quarrel about precedency (as most quarrels among Christians are, with whatever pretences they are gilded over); and it is no wonder that a quarrel about precedence should extinguish charity. When all would stand in the first rank, no wonder if they jostle, or throw down, or thrust back, their brethren. Gifts may be valued for their use, but they are mischievous when made the fuel of pride and contention. This therefore the apostle endeavours to prevent. 2. By giving them the hint of a more excellent way, namely, of charity, of mutual love and good-will. This was the only right way to quiet and cement them, and make their gifts turn to the advantage and edification of the church. This would render them kind to each other, and concerned for each other, and therefore calm their spirits, and put an end to their little piques and contests, their disputes about precedency. Those would appear to be in the foremost rank, according to the apostle, who had most of true Christian love. Note, True charity is greatly to be preferred to the most glorious gifts. To have the heart glow with mutual love is vastly better than to glare with the most pompous titles, offices, or powers.

CHAP. XII. Verſe 1. I would not have you ignorant]

TO wit, of the only authour, and true end of them,Col. 2.18. Lest ye be vainly puffed up by your fl[illegible: 1 letter]ſhly minde. Ignorance breeds pride, Rev. 3.17.

Verſe 2. Even as ye were led] It is the miſery of a naturall man that hath not his heart ſtabliſhed with grace, to be carried away as he is led, to be wherried about with every winde of doctrine, to have no mould, but what the next ſeducer caſteth him into: being blown like a glaſſe into this or that ſhape, at the pleaſure of his breath.

Verſe 3. Calleth Jeſus accurſed] As the wicked Jews do at this day in their daily praiers and abbreviatures: And as the Gentiles did of old, and theſe Corinthians among the reſt.Quorum nihil cogi poſſe dicun. tu[illegible: 1 letter] qui ſunt revera obriſtiani. Plin. epiſt. But now they would rather die then do ſo: as Pliny writes to Trajan the Emperour, that he could never force any that were Chriſtians indeed, either to invocate the gods, or to do ſacrifice before the Emperours image, or to curſe Chriſt.

And that no man can ſay, &c.] That is, No man can with the fiduciall aſſent of his heart, acknowledge Chriſt to be the only Lord, whom he is to worſhip by the lame impulſions, by which another curſes and blaſphemes him, but by ſuch peculiar motives as are ſuggeſted and revealed unto him by the holy Ghoſt.

Verſe 4. But the ſame spirit] As the divers ſmels of flowers come from the ſame influence, and the divers ſounds in the organ from the ſame breath.

Verſe 5. Differences of adminiſtrations] i. e. Eccleſiaſticall functions, all of them the dona honoraria of the Lord Chriſt, Epheſ. 4.8-11.

Verſe 6. Diverſities of operations] The holy Ghoſt may uſe one of leſſe grace, to do more good then one of more: though he delights to honour thoſe of moſt ſincerity with moſt ſucceſſe, as 1 Cor. 15.10.

Verſe 7. To profit withall] We are neither born nor born again for our ſelves. If we be not fit to ſerve the body, neither are we fit to be of the body: He is not a Saint that ſeeketh not communion of Saints.Paulùm ſet ul[illegible: 1 letter]e diſtat incrtie [illegible: 1 letter]elata virtu[illegible: 1 letter]. Hor. Pudeat illos, qui ita in ſtudijs ſe abdiderunt, ut ad vitam communem nullum fructum ferre poſſint, ſaith Cicero, They may well be aſhamed that imploy not their talents for a publike good.

Verſe 8. The word of wiſdom] The tongue of the learned, to time a word, Iſa. 50.4. to ſet it upon it's circumferences, Prov. 25.11. to declare unto man his righteouſnes, when not one of a thouſand can do it like him, Job 33.23.

The word of knowledge] This, ſay ſome, is the Doctours office, as the former word of wiſdome is the Paſtours. But the eſſentiall difference betwixt Paſtours and Doctours in each Congregation is much denied by many learned and good Divines.M. Edwards his Antapolog.

Verſe 9. To another faith] The faith of miracles, which a man may have, and yet miſcarry, 1 Cor. 13.2. So doth not any one that hath the faith of Gods elect; that fails not, Luk. 22. Some ſay the Apoſtle here meaneth hiſtoricall faith: And this ſeems the more probable, Rolloc de vocatione. becauſe he ſpeaketh of the working of miracles, verſ. 10.

Verſe 10. Diſcerning of spirits] They diſcerned not mens hearts of themſelves (for ſo God only) but by a ſpeciall work of Gods Spirit diſcovering them to their eyes, as Peter diſcerned A [illegible: 1 letter]anias, and afterwards Simon Magus, whom Philip miſtook and baptized.

Verſe 11. One and the ſelf ſame ſpirit] Who yet is called, the ſeven ſpirits of God, Revel. 1.4. for his manifold and ſundry operations.

Verſe 12. So alſo is Chriſt] Myſticall Chriſt, the Church. Chriſt the Saviour of his body (Epheſ. 5.23.) accounts not himſelf compleat without his Church, Eph. 1. ult. So God is called Iacob, Pſal. 24.6.

Verſe 13. For by one ſpirit, &c.] By the teſtimony of the two Sacraments, whereof we all partake, the Apoſtle proveth that we are all but one body, and ſhould therefore as Bees bring all our honey to the common hive.

Are we all baptized] The Apoſtles received all into the Church that believed and were baptized, without particular probation for ſome daies, weeks, moneths or years, and entring into a private ſolemn Covenant.

And have been all made to drink] Potionati ſumus, ſaith Piſcator, and ſo prove our ſelves to be of the corporation and company of believers. But what was the meaning of that paſſage in the old Church-Catechiſme, There are but two Sacraments only, as generally neceſſary, &c. Are there any more then two, though not abſolutely and generally neceſſary to all men in all times, ſtates and conditions whatſoever? The Papiſts themſelves ſay, that five of their Sacraments at leaſt, are not generally neceſſary.

Verſe 14. Not one member, but many] As mans body curiouſly wrought, and as it were, by the book, Pſal. 139.16. Had God left out an eye or hand in his common-place-book (ſaith one) thou hadſt wanted it.

Verſe 15. If the foot ſhould ſay &c.] Inferiours muſt not envy thoſe above them, but be content, [illegible: 2 letters]th it is, God that cutteth us out our ſeverall conditions; and a Scavenger may honour God in his place, as well as a Miniſter in his.

Verſe 16. If the ear] A man had better be blinde, lame, dumb, then deaf; becauſe by the ear life enters into the ſoul, Iſa. 55.3.

Verſe 17. If the whole body, &c.] It is proper to God to be [non-Latin text not transcribed], all-eye: Sic spectat univerſos quafi ſingulos, ſie ſingulos quaſi ſolos.

Verſe 18. God hath ſet, &c.] And he, as only wiſe, doth all in number, weight and meaſure. Shall we not reſt in what he hath done as beſt? What can the man do that cometh after the King? Eccleſ. 2.12.

Verſe 19.Ariſt. Ethic. Where were the body?] So the body politike conſiſteth not of a Phyſician and a Phyſician (ſaith Ariſtotle) but of a Phyſician and an husbandman, &c.

Verſe 21. The eye cannot ſay, &c.] Superiours may not ſlight their inferiours, ſith they cannot be without them; as one [illegible: 2 letters]ne or other they will be forced to acknowledge. It was a ſaying of Generall Vere to the King of Denmark, That Kings cared not for ſouldiers, untill ſuch time as their Crowns hung on the one ſide of their heads.

Verſe 22. Which ſeem to be, &c.] As the organs of nouriſhment, not ſo noble, but more neceſſary then thoſe of the ſenſes.

Verſe 23. And thoſe members] As the organs of excretion and generation.

Our uncomely parts, &c.] It was at the abomination of Baal-peor or Priapus, that his worſhippers ſaid, Nos, pudore pulſo, ſtamus ſub Jove, celeis apertis, Iſa. 3. &c. God taught our firſt parents to make coverings to hide their nakedneſſe; and the contrary is oft threatned as a curſe.

Verſe 24. For our comely parts] A fair face needs no dreſſe, is it's own teſtimoniall, a bait without an hook, ſaid Socrates. [non-Latin text not transcribed].

Verſe 25. Should have the ſame care] As if the heel do but ake, the whole condoleth and cureth.

Verſe 27. Now ye are, &c.] S. Cyprians ſympathy is remarkable, Cum ſingulis pectus meum copulo, meroris & funeris pondera luctuoſa participo: Cum plangentibus plango, cum deflentibus defleo. Hereby he ſhewed himſelf a living member.

Verſe 28. Diverſities of tongues] This comes in laſt; either to bid check to their pride, who gloried ſo much in their many languages: or becauſe he meant to ſay more to it in the words following.

Verſe 29. Are all teachers?] Yes, ſome would have it ſo; as in Alcibiades his army all were leaders, no learners.

Verſe 31. [non-Latin text not transcribed]. Ambite. Covet earnestly, &c.] This is the beſt ambition. Chriſtians ſhould ſtrive to excell, and be the beſt at what they undertake. Melancthon ſaith, that Frederick the Electour of Saxony, had cropt off the tops of all vertues.

A more excellent way] What was that? Charity to God and men, Chap. 13.1. Graces are better then gifts.

Now concerning. It is now time that I should speak of spiritual endowments. He had no doubt been consulted in regard to them, and probably various questions had been proposed, which he now proceeded to answer.

Spiritual gifts. The word "gifts" is not in the original. The Greek refers to "spiritual" things in general, or to anything that is of a spiritual nature. The whole discussion, however, shows that he refers to the various endowments, gifts, or graces that had been bestowed in different degrees on the members of the church--including the distinctions in graces, and in degrees of office and rank, which had been made in the Christian church in general, 1Cor 12, as well as the extraordinary endowments of the gift of tongues, which had been bestowed upon many, 1Cor 14.

I would not have you ignorant. The subject is of so much importance, that it demands particular attention and special care. 1Cor 10:1. I would not have you ignorant in regard to the nature of those endowments; the spirit with which they should be received; the rules to which they who are thus favoured should be subjected; and the feelings and views which should be cherished in all the members of the church in regard to them. Nothing is of more importance in the church than the doctrine respecting the influences and endowments of the Holy Spirit.

Ye know, etc. This verse is regarded by many as a parenthesis. But it is not necessary to suppose that it is so, or that it does not cohere with that which follows. The design seems to be to remind them of their former miserable condition as idolaters, in order to make them more sensible of their advantages as Christians, and that they might be led more highly to appreciate their present condition. Paul often refers Christians to their former condition, to excite in them gratitude for the mercies that God has conferred on them in the gospel. 1Cor 6:11. Comp. Rom 6:17, Eph 2:11,12; Tit 3:3.

That ye were Gentiles. Heathen; worshippers of idols. The idea is, that they were pagans; that they had no Knowledge of the true God, but were sunk in miserable superstition and idolatry.

Carried away. Led along; that is, deluded by your passions, deluded by your priests, deluded by your vain and splendid rites of worship. The whole system made an appeal to the senses, and bore along its rotaries as if by a foreign and irresistible impulse. The word which is used (απαγομενοι) conveys, properly, the idea of being carried into bondage, or being led to punishment; and refers here, doubtless, to the strong means which had been used by crafty politicians and priests in their former state to delude and deceive them.

Unto these dumb idols. These idols which could not speak--an attribute which is often given to them, to show the folly of worshipping them, Ps 115:5, 135:15, Hab 2:18,19. The ancient priests and politicians deluded the people with the notion that oracles were uttered by the idols whom they worshipped, and thus they maintained the belief in their divinity. The idea of Paul here seems to be,

(1.) that their idols never could have uttered the oracles which were ascribed to them, and consequently that they had been deluded.

(2.) That these idols could never have endowed them with such spiritual privileges as they now had, and consequently that their present state was far preferable to their former condition.

Even as ye were led. Were led by the priests in the temples of the idols. They were under strong delusions, and the arts of cunning and unprincipled men. The idea is, that they had been under a strong infatuation, and were entirely at the control of their spiritual leaders--a description remarkably applicable now to all forms of imposture in the world. No System of paganism consults the freedom and independence of the mind of man; but it is everywhere characterized as a system of power, and not of thought; and all its arrangements are made to secure that power without an intelligent assent of the understanding and the heart.

(a) "dumb idols" 1Thes 1:9

Wherefore I give you to understand. I make known to you. The force of this expression is, I give you this rule to distinguish, or by which you may know what influences and operations are from God. The design of the passage is to give them some simple general guide by which they could at once recognize the operations of the Spirit of God, and determine whether they who claimed to be under that operation were really so. That rule was, that all who were truly influenced by the Holy Ghost would be disposed to acknowledge and to know Jesus Christ; and where this disposition existed, it was of itself a clear demonstration that it was the operation of the Spirit of God. The same rule substantially is given by John, (1Jn 4:2,) by which to test the nature of the spirit by which men profess to be influenced: "Hereby know ye the Spirit of God: Every, spirit that confesseth that Jesus Christ is come in the flesh is of God." Mt 16:17.

That no man. No one, (ουδεις). It may refer to a man, or to demons, or to those who pretended to be under inspiration of any kind. And it may refer to the Jews who may have pretended to be under the influence of God's Spirit, and who yet anathematized and cursed the name of Jesus. Or it may be intended simply as a general rule; meaning, that if any one, whoever he might be, should blaspheme the name of Jesus, whatever were his pretensions, whether professing to be under the influence of the Holy Spirit among the Jews, or to be inspired among the Gentiles, it was full proof that he was an impostor. The argument is, that the Holy Spirit in all instances would do honour to Jesus Christ, and would prompt all who were under his influence to love and reverence his name.

Speaking by the Spirit of God. Under the influence of inspiration.

Calleth. Says, or would say; that is, no such one would use the language of anathema in regard to him.

Accursed. Marg., Anathema, (αναθεμα). Acts 23:14. Rom 9:3. Compare 1Cor 16:22, Gal 1:8,9. The word is one of execration, or cursing; and means, that no one under the influence of the Holy Spirit could curse the name of Jesus, or denounce him as execrable, and as an impostor. The effect of the influences of the Spirit would be, in all instances, to inspire reverence for his name and work. It is probable that the Jews were here principally intended, since there is a bitterness and severity in the language which accords with all their expressions of feeling towards Jesus of Nazareth. It is possible also, and indeed probable, that the priests and priestesses of the pagan gods, who pretended to be under the influence of inspiration, might denounce the name of Jesus, because they would all be opposed to the purity of his religion.

And that no man can say, etc. That is, that it cannot occur, or even happen, that any one will acknowledge Jesus as the Messiah who is not influenced by the Holy Ghost. The meaning is not that no one has physical ability to say that Jesus is Lord unless aided by the Holy Ghost, since all men can say this; but that no one will be disposed heartily to say it; no one will acknowledge him as their Lord; it can never happen that any one will confess him as the true Messiah who has not been brought to this state by the agency of the Holy Ghost.

Is the Lord. Is the Messiah; or shall acknowledge him as their Lord.

But by the Holy Ghost. Unless he is influenced by the Holy Spirit. This is a very important verse, not only in regard to the particular subject under consideration in the time of Paul, but also in its practical bearing at present. We may learn from it,

(1.) that it is a proof that any man is under the influence of the Holy Spirit who is heartily disposed to honour the name and work of Jesus Christ.

(2.) Those forms and modes of religion, those religious opinions and practices, will be most in accordance with the designs of the Spirit of God, which do most to honour the name and work of Jesus Christ.

(3.) It is true that no man will ever cherish a proper regard for Jesus Christ, nor love his name and work, unless he is influenced by the Holy Ghost. No man loves the name and work of the Redeemer by following simply the inclinations of his own corrupt heart. In all instances of those who have been brought to a willingness to honour him, it has been by the agency of the Holy Ghost.

(4.) If any man, in any way, is disposed to disparage the work of Christ, to speak lightly of his person or his name, or holds doctrines that infringe on the fairness of the truth respecting his Divine nature, his purity, his atonement, it is proof that he is not under the influence of the Spirit of God. Just in proportion as he shall disparage that work or name, just in that proportion does he live evidence that he is not influenced by the Divine Spirit; but by proud reason, or by imagination, or by a heart that is not reconciled to God.

(5.) All true religion is the production of the Holy Spirit. For religion consists essentially in a willingness to honour, and love, and serve the Lord Jesus Christ; and where that exists, it is produced by the Holy Spirit.

(6.) The influence of the Holy Spirit should be cherished. To grieve away that Spirit is to drive all proper knowledge of the Redeemer from the soul; to do this is to leave the heart to coldness, and darkness, and barrenness, and spiritual death.

(a) "speaking by the Spirit" Mk 9:39, 1Jn 4:2,3 (1) "accursed" "anathema" (b) "that no man" Mt 16:17 (*) "Holy Ghost" "Spirit"

Now there are diversities of gifts. There are different endowments conferred on Christians. For the meaning of the word gifts, Rom 1:11. Comp. Rom 5:15,16, 6:23, 11:29, 12:6; 1Cor 1:7, 7:7.

But the same Spirit. Produced by the same Spirit--the Holy Ghost. What those diversities of gifts are, the apostle enumerates in 1Cor 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 favours 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 recognised, and his operations on the mind referred to; in the next verse the agency of the Son of God (1Cor 12:4 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 (1Cor 12:4-6) presents a connected view of the operations performed by the Father, Son, and Holy Ghost, 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.

(c) "of gifts" Heb 2:4, 1Pet 4:10

Of administrations. Marg., Ministries. The word properly denotes ministries; so that there are different ranks and grades in the ministries which Christ has appointed, to wit, those specified in 1Cor 12:9,10,28.

But the same Lord. This refers evidently to the Lord Jesus, by whom these various orders of ministers were appointed, and under whose control they are. Acts 1:24. Comp. Eph 4:5. The term Lord, when it stands by itself in the New Testament, usually refers to the Lord Jesus, the name by which he was commonly known by the disciples. See Jn 20:25. The fact also that this stands between the mention of the work of the Spirit (1Cor 4:4) and the work of God, (1Cor 12:6,) and the fact that to the Lord Jesus appertained the appointment of these various grades of officers in the church, (comp. Mt 10:1, Lk 10:1, seq. is further proof that this refers to him. The design of the verse is to show that all these offices had their appointment from him; and that since all were his appointment, and all were necessary, no one should be proud of an elevated station; no one should be depressed, or feel himself degraded, because he had been designated to a more humble office.

(1) "administrations" "ministries"

Of operations. Of works; to wit, of miracles, such as God produces in the church, in the establishment and defence of his religion. There are different operations on the mind and heart; and different powers given to man, or different qualifications in building up and defending his cause. Or it may be, possibly, that Paul here refers to the works of God mainly for mere illustration; and by the word "operations" means the works which God has performed in creation and providence. His works are various. They are not all alike, though they come from the same hand. The sun, the moon, the stars, the earth, are different; the trees of the forest, the beasts of the field, the fowls of the air, the inhabitants of the deep, are different; the flowers, and shrubs, and herbs, are different from each other; yet, however much they may vary, they are formed by the same hand, are the productions of the same God, are to be regarded as proofs of the same wisdom and power. The same thing should be expected in his church; and we should anticipate that the endowments of its members would be various.

But it is the same God. The same Father; all these operations are produced by the same God. They should not, therefore, be undervalued or despised; nor should any one be unduly elated, or pride himself on what has been conferred by God alone.

All in all. All these operations are to be traced to him. His agency is everywhere. It is as really seen in the insect's wing as in the limbs of the mammoth; as really in the humblest violet as in the loftiest oak of the forest. All, therefore, should regard themselves as under his direction, and should submit to his arrangements. If men regard their endowments as the gift of God, they will be thankful for them, and they will not be disposed to despise or undervalue others who have been placed in a more humble condition and rank in the church.

(a) "of operations" Rom 12:6

But the manifestation of the Spirit. The word "manifestation" (φανερωσις means, properly, that which makes manifest, conspicuous, or plain; that which illustrates, or makes anything seen or known. Thus conduct manifests the state of the heart; and the actions are a manifestation, or showing forth, of the real feelings. The idea here is, that there is given to those referred to, such gifts, endowments, or graces, as shall manifest the work and nature of the Spirit's operations on the mind; such endowments as the Spirit makes himself known by to men. All that he produces in the mind is a manifestation of his character and work, in the same way as the works of God, in the visible creation, are a manifestation of his perfections.

Is given to every man. To every man whose case is here under consideration. The idea is not at all that the manifestation of the Spirit is given to all men indiscriminately--to pagans, and infidels, and scoffers, as well as to Christians. The apostle is discoursing only of those who are Christians, and his declaration should be confined to them alone. Whatever may be true of other men, this statement should be confined wholly to Christians; and means simply that the Spirit of God gives to each Christian such graces and endowments as he pleases; that he distributes his gifts to all, not equally, but in a manner which he shall choose; and that the design of this is, that all Christians should use his endowments for the common good. This passage, therefore, is very improperly adduced to prove that the gifts and graces of the Holy Spirit are conferred alike on all men, and that pagans, and blasphemers, and sinners in general, are under his enlightening influences. It has no reference to any such doctrine, but should be interpreted as referring solely to Christians, and the various endowments which are conferred on them.

To profit withal. προςτοσυμφερον. Unto profit; that is, for utility, or use; or to be an advantage to the church; for the common good of all. This does not mean that each one must cultivate and improve his graces and gifts, however true that may be, but that they are to be used for the common good of the church; they are bestowed for utility, or profit; they are conferred in such measures, and in such a manner, as are best adapted to be useful, and to do good. They are bestowed not on all equally, but in such a manner as shall best subserve the interests of piety and the church, and as shall tend harmoniously to carry on the great interests of religion, and further the welfare of the whole Christian body. The doctrine of this verse is, therefore,

(1.) that the Holy Spirit bestows such endowments on all Christians as he pleases; and

(2.) that the design is, in the best manner to promote the common welfare--the peace and edification of the whole church. It follows from this,

(1.) that no Christian should be unduly elated, as if he were more worthy than others, since his endowments are the simple gift of God;

(2.) that no Christian should be depressed and disheartened, as if he occupied an inferior or unimportant station, since his place has also been assigned him by God;

(3.) that all should be contented and satisfied with their allotments in the church, and should strive only to make the best use of their talents and endowments; and

(4.) that all should employ their time and talents for the common utility; for the furtherance of the common welfare, and the advancement of the kingdom of Christ on earth.

(b) "profit withal" Eph 4:7

For to one is given. In order to show what endowments he refers to, the apostle here particularizes the various gifts which the Holy Spirit imparts in the church.

By the Spirit. By the Holy Ghost; by his agency on the mind and heart.

The word of wisdom. One he has endowed with wisdom, or has made distinguished for wise, and prudent, and comprehensive views of the scheme of redemption, and with a faculty of clearly explaining it to the apprehension of men. It is not certain that the apostle meant to say that this was the most important or most elevated endowment because he places it first in order. His design does not seem to be to observe the order of importance and value; but to state, as it occurred to him, the fact that these various endowments had been conferred on different men in the church. The sense is, that one man would be prominent and distinguished as a wise man--a prudent counsellor, instructor, and adviser.

To another the word of knowledge. Another would be distinguished for knowledge. He would be learned; would have a clear view of the plan of salvation, and of the doctrines and duties of religion. The same variety is observed in the ministry at all times. One man is eminent as a wise man; another as a man of intelligence and knowledge; and both may be equally useful in their place in the church.

By the same Spirit. All is to be traced to the same Spirit; all, therefore, may be really useful and necessary; and the one should not pride himself in his endowments above the other.

(c) "the word of wisdom" Isa 11:2,3 (d) "to another" 1Cor 2:6,7 (e) "by the same Spirit" 1Cor 13:2

To another faith. Another shall be distinguished for simple confidence in God; and his endowment is also given by the same Spirit. Many of the most useful men in the church are distinguished mainly for their simple confidence in the promises of God; and often accomplish more by prayer and by their faith in God than others do who are distinguished for their wisdom and learning. Humble piety and reliance in the Divine promises, and that measure of ardour, fearlessness, and zeal, which result from such confidence; that belief that all obstacles must be and will be overcome that oppose the gospel, and that God will secure the advancement of his cause, will often do infinitely more in the promotion of his kingdom than the most splendid endowments of learning and talent. Indeed, if a man were disposed to do good on the widest scale possible, to do the utmost that he possibly could in saving men, he would best accomplish it by seeking simple faith in God's aid and promises, and then, under the influence of this, engage with ardour in doing what he could. Faith is one of the highest endowments of the Christian life; and yet, though all may attain it, it is one of the rarest endowments. Perhaps by many it is despised, because it may be obtained by all because it is a grace in which the poor and the humble may be as much distinguished as the man of splendid talents and profound learning.

To another the gifts of healing. See Mk 16:18. This was promised to the disciples of the Saviour; and in the early church was conferred on many. Comp. Acts 5:12,15,16, 19:12. It would seem from this passage that the gift of healing was conferred on some in a more eminent degree than on others.

(f) "faith" Eph 2:8 (g) "healing" Mk 16:18, Jas 5:14

To another the working of miracles. Commentators have felt some perplexity in distinguishing this from what is mentioned in 1Cor 12:9 of the gift of healing. It is evident that the apostle there refers to the power of working miracles in healing inveterate and violent diseases. The expression here used, "working of miracles," (ενεργηματαδυναμεων,) refers probably to the more extraordinary and unusual kinds of miracles; to those which were regarded as in advance of the power of healing diseases. It is possible that it may denote what the Saviour had reference to in Mk 16:18, where he said they should take up serpents, and if they drank any deadly thing it should not hurt them; and possibly also to the power of raising up the dead. That this power was possessed by the apostles is well known; and it is possible that it was possessed by others also of the early Christians. It is clear from all this that there was a difference even among those who had the power of working miracles, and that this power was conferred in a more eminent degree on some than on others. Indeed, the extraordinary endowments conferred on the apostles and the early Christians seem to have been regulated, to a remarkable degree, in accordance with the rule by which ordinary endowments are conferred upon men. Though all men have understanding, memory, imagination, bodily strength, etc., yet one has these in a more eminent degree than others; and one is characterized for the possession of one of those qualities more than for another. Yet all are bestowed by the same God; So it was in regard to the extraordinary endowments conferred on the early Christians. Comp. 1Cor 14, especially 1Cor 14:32.

To another prophecy. Rom 12:6.

To another discerning of spirits. Comp. 1Jn 4:1. This must refer to some power of searching into the secrets of the heart; of knowing what were a man's purposes, views, and feelings. It may relate either to the power of determining by what spirit a man spoke who pretended to be inspired, whether he was truly inspired or whether he was an impostor, or it may refer to the power of seeing whether a man was sincere or not in his Christian profession. That the apostles had this power, is apparent from the case of Ananias and Sapphira, (Acts 5:1-10,) and from the case of Elymas, Acts 13:9-11. It is evident that where the gift of prophecy and inspiration was possessed, and where it would confer such advantages on those who possessed it, there would be many pretenders to it; and that it would be of vast importance to the infant church, in order to prevent imposition, that there should be a power in the church of detecting the imposture.

To another divers kinds of tongues. The power of speaking various languages. See Acts 2:4,7-11. This passage also seems to imply that the extraordinary endowments of the Holy Spirit were not conferred on all alike.

To another the interpretation of tongues. The power of interpreting foreign languages; or of interpreting the language which might be used by the "prophets" in their communications. 1Cor 14:27. This was evidently a faculty different from the power of speaking a foreign language; and yet it might be equally useful. It would appear possible that some might have had the power of speaking foreign languages who were not themselves apprized of the meaning, and that interpreters were needful in order to express the sense to the hearers.

Or it may have been that in a promiscuous assembly, or in an assembly made up of those who spoke different languages, a part might have understood what was uttered, and it was needful that an interpreter should explain it to the other portion. 1Cor 14:28.

(a) "discerning of spirits" 1Jn 4:1 (b) "of tongues" Acts 2:4,7-11 (*) "tongues" "Languages"

But all these. All these various endowments.

Worketh. Produces. All these are to be traced to him.

That one and the selfsame Spirit. The Holy Spirit, Acts 2. They were all, though so different in themselves to be traced to the Holy Ghost, just as all the natural endowments of men--their strength, memory, judgment, etc.--though so various in themselves, are to be traced to the same God.

Dividing to every man severally. Conferring on each one as he pleases. He confers on each one that which he sees to be best and most wise and proper.

As he will. As he chooses; or as in his view seems best. Dr. Doddridge remarks, that this word does "not so much express arbitrary pleasure, as a determination founded on wise counsel." It implies, however, that he does it as a sovereign; as he sees to be right and best. He distributes these favours as to him seems best adapted to promote the welfare of the whole church, and to advance his cause. Some of the doctrines which are taught by this verse are the following:

(1.) The Holy Ghost is a person. For he acts as a person; distributes favours, confers endowments and special mercies "as he will." This proves that he is, in some respects, distinguished from the Father and the Son. It would be absurd to say of an attribute of God, that it confers favours, and distributes the various endowments of speaking with tongues, and raising the dead. And if so, then the Holy Ghost is not an attribute of God.

(2.) He is a sovereign. He gives to an as he pleases. In regard to spiritual endowments of the highest order, he deals with men as he does in the common endowments bestowed on men, and as he does in temporal blessings. He does not bestow the same blessings on an, nor make all alike. He dispenses his favours by a rule which he has not made known, but which, We may be assured, is in accordance with wisdom and goodness. He wrongs no one; and he gives to all the favours which might be connected with eternal life.

(3.) No man should be proud of his endowments. Whatever they may be, they are the gifts of God, bestowed by his sovereign will and mercy. But assuredly we should not be proud of that which is the mere gift of another; and which has been bestowed, not in consequence of any merit of ours, but according to his mere sovereign will.

(4.) No man should be depressed, or should despise his own gifts, however humble they may be. In their own place, they may be as important as the higher endowments of others. That God has placed him where he is, or has given less splendid endowments than he has to others, is no fault of his. There is no crime in it; and he should, therefore, strive to improve his "one talent," and to make himself useful in the rank where he is placed. And,

(5.) no man should despise another because he is in a more humble rank, or is less favoured than himself. God has made the difference, and we should respect and honour his arrangements, and should show that respect and honour by regarding with kindness, and treating as fellow-labourers with us, all who occupy a more humble rank than we do.

(c) "dividing to every man" 1Cor 12:6

For as the body is one. The general sentiment which the apostle had been illustrating and enforcing was, that all the endowments which were possessed in the church were the work of the same Holy Spirit, and that they ought to be appropriately cherished and prized, as being all useful and valuable in their places. This sentiment he now illustrates (1Cor 12:12-27) by a beautiful similitude taken from the mutual dependence of the various parts of the human body. The human body is one, and yet is composed of various members and parts that all unite harmoniously in one whole.

Being many. Or, although they are many; or while they are in some respects separate, and perform distinct and different functions, yet they all unite in one harmonious whole.

So also is Christ. The church is represented as the body of Christ, (1Cor 12:27,) meaning that it is one, and that he sustains to it the relation of Head. Comp. Eph 1:22,23. As the head is the most important part of the body, it may be put for the whole body; and the name Christ here, the head of the church, is put for the whole body of which he is the head; and means here the Christian society, or the church. This figure, of a part for the whole, is one that is common in all languages. Rom 12:4,5.

(d) "so also is Christ" 1Cor 12:27

For by one Spirit. That is, by the agency or operation of the same Spirit, the Holy Ghost, we have been united into one body. The idea here is the same as that presented above, (1Cor 12:7-11,) by which all the endowments of Christians are traced to the same Spirit. Paul here says, that that Spirit had so endowed them as to fit them to constitute one body, or to be united in one, and to perform the various duties which resulted from their union in the same Christian church. The idea of its having been done by one and the same Spirit is kept up, and often presented, in order that the endowments conferred on them might be duly appreciated.

Are we all. Every member of the church, whatever may be his rank or talents, has received his endowments from the same Spirit.

Baptized into one body. Many suppose that there is reference here to the ordinance of baptism by water. But the connexion seems rather to require us to understand it of the baptism of the Holy Ghost, (Mt 3:11;) and if so, it means, that by the agency of the Holy Spirit they had all been fitted, each to his appropriate place, to constitute the body of Christ--the church. If, however, it refers to the ordinance of baptism, as Bloomfield, Calvin, Doddridge, etc. suppose, then it means, that by the very profession of religion as made at baptism, by there being but one baptism, (Eph 4:5,) they had all professedly become members of one and the same body. The former interpretation, however, seems to me best to suit the connexion.

Whether we be Jews or Gentiles. There is no difference. All are on a level. In regard to the grand point, no distinction is made, whatever may have been our former condition of life.

Bond or free. It is evident that many who were slaves were converted to the Christian faith. Religion, however, regarded all as on a level; and conferred no favours on the free which it did not on the slave. It was one of the happy lessons of Christianity, that it taught men that in the great matters pertaining to their eternal interests they were on the same level. This doctrine would tend to secure, more than anything else could, the proper treatment of those who were in bondage, and of those who were in humble ranks of life. At the same time it would not diminish, but would increase their real respect for their masters, and for those who were above them, if they regarded them as fellow Christians, and destined to the same heaven. 1Cor 7:22.

And have been all made to drink, etc. This probably refers to their partaking together of the cup in the Lord's Supper. The sense is, that by their drinking of the same cup commemorating the death of Christ, they had partaken of the same influences of the Holy Ghost, which descend alike on all who observe that ordinance in a proper manner. They had shown, also, that they belonged to the same body, and were all united together; and that, however various might be their graces and endowments, yet they all belonged to the same great family.

(a) "all baptized" Jn 1:16, Eph 4:5 (1) "Gentiles" "Greeks" (b) "drink into one Spirit" Jn 7:37-39

For the body, etc. The body is made up of many members, which have various offices. So it is in the church. We are to expect the same variety there; and we are not to presume either that all will be alike, or that any member that God placed there will be useless.

If the foot shall say, etc. The same figure and illustration which Paul here uses occurs also in heathen writers. It occurs in the apologue which was used by Menenius Agrippa, as related by Livy, (lib. ii. cap. 32,) in which he attempted to repress a rebellion which had been excited against the nobles and senators, as useless and cumbersome to the state. Menenius, in order to show the folly of this, represents the different members of the body as conspiring against the stomach, as being inactive, and as refusing to labour, and consuming everything. The consequence of the conspiracy which the feet, and hands, and mouth entered into, was a universal wasting away of the whole frame, for want of the nutriment which would have been supplied from the stomach. Thus he argued it would be by the conspiracy against the nobles, as being inactive, and as consuming all things. The representation had the desired effect, and quelled the rebellion. The same figure is used also by AEsop. The idea here is, that as the foot and the ear could not pretend that they were not parts of the body, and even not important, because they were not the eye, etc., that is, were not more honourable parts of the body, so no Christian, however humble his endowments, could pretend that he was useless because he was not more highly gifted, and did not occupy a more elevated rank.

If the whole body, etc. The idea in this verse is, that all the parts of the body are useful in their proper place, and that it would be as absurd to require or expect that all the members of the church should have the same endowments, as it would be to attempt to make the body all eye. If all were the same, if all had the same endowments, important offices which are now secured by the other members would be unknown. All, therefore, are to be satisfied with their allotment; all are to be honoured in their appropriate place.

Hath God set the members, etc. God has formed the body, with its various members, as he saw would best conduce to the harmony and usefulness of all.

(c) "set the members" 1Cor 12:28. (d) "as it hath" 1Cor 12:11, Rom 12:3

And if all were one member. If there were nothing but an eye, an ear, or a limb, there would be no body. The idea which this seems intended to illustrate is, that if there was not variety of talent and endowment in the church, the church could not itself exist. If, for example, there were nothing but apostles, or prophets, or teachers; if there were none but those who spoke with tongues or could interpret them, the church could not exist. A variety of talents and attainments in their proper places is as useful as are the various members of the human body.

And the eye cannot say to the hand, etc. The hand in its place is as needful as the eye; and the feet as the head. Nay, the eye and the head could not perform their appropriate functions, or would be in a great measure useless, but for the aid of the hands and feet. Each is useful in its proper place. So in the church. Those that are most talented, and most richly endowed with gifts, cannot say to those less so, that there is no need of their aid. All are useful in their place. Nay, those who are most richly endowed could very imperfectly perform their duties, without the aid and co-operation of those of more humble attainments.

Which seem to be more feeble. Weaker than the rest; which seem less able to bear fatigue and to encounter difficulties; which are more easily injured, and which become more easily affected with disease. It is possible that Paul may here refer to the brain, the lungs, the heart, etc., as more feeble in their structure, and more liable to disease, than the hands and the feet, etc., and in reference to which disease is more dangerous and fatal.

Are necessary. The sense seems to be this: A man can live though the parts and members of his body which are more strong were removed; but not if those parts which are more feeble. A man can live if his arm or leg be amputated; but not if his brain, his lungs, or his heart be removed. So that, although these parts are more feeble, and more easily injured, they are really more necessary to life, and therefore more useful, than the more vigorous portions of the frame. Perhaps the idea is--and it is a beautiful thought--that those members of the church which are most retiring and feeble apparently; which are concealed from public view, unnoticed and unknown--the humble, the meek, the peaceful, and the prayerful--are often more necessary to the true welfare of the church than those who are eminent for their talent and learning. And it is so. The church can better spare many a man, even in the ministry, who is learned, and eloquent, and popular, than some obscure and humble Christian, that is to the church what the heart and the lungs are to the life. The one is strong, vigorous, active, like the hands or the feet, and the church often depends on them; the other is feeble, concealed, yet vital, like the heart or the lungs. The vitality of the church could be continued though the man of talent and learning should be removed--as the body may live when the arm or the leg is amputated; but that vitality could not continue, if the saint of humble and retiring piety and of fervent prayerfulness were removed, any more than the body can live when there is no heart and no lungs.

(e) "those members" Eccl 4:9-12, 9:14,15

We bestow more abundant honour. Marg., "Put on." The words rendered "abundant honour" here refer to clothing. We bestow upon them more attention and honour than we do on the face that is deemed comely, and that is not covered and adorned as the other parts of the body are.

More abundant comeliness. We adorn and decorate the body with gay apparel. Those parts which decency requires us to conceal we not only cover, but we endeavour as far as we can to adorn them. The face in the mean time we leave uncovered. The idea is, that in like manner we should not despise or disregard those members of the church who are of lower rank, or who are less favoured than others with spiritual endowments.

(1) "bestow" "put on" (*) "parts" "members"

For our comely parts. The face, etc.

Have no need. No need of clothing or ornament,

But God hath tempered the body together. Literally, mingled or mixed; that is, has made to coalesce, or strictly and closely joined, he has formed a strict union; he has made one part dependent on another, and necessary to the harmony and proper action of another. Every part is useful, and all are fitted to the harmonious action of the whole. God has so arranged it, in order to produce harmony and equality in the body, that those parts which are less comely by nature should be more adorned and guarded by apparel.

Having given more abundant honour, etc. By making it necessary that we should labour in order to procure for it the needful clothing; thus making it more the object of our attention and care. We thus bestow more abundant honour upon those parts of the body which a suitable protection from cold, and heat, and storms, and the sense of comeliness, requires us to clothe and conceal. The "more abundant honour," therefore, refers to the greater attention, labour, and care which we bestow on those parts of the body.

(*) "parts" "members" (+) "part" "member" (++) "lacked" "wanted"

That there should be no schism. Marg., Division. 1Cor 11:18. The sense here is, that the body might be united, and be one harmonious whole; that there should be no separate interests; and that all the parts should be equally necessary, and truly dependent on each other; and that no member should be regarded as separated from the others, or as needless to the welfare of all. The sense to be illustrated by this is, that no member of the church, however feeble, or illiterate, or obscure, should be despised or regarded as unnecessary or valueless; that all are needful in their places; and that it should not be supposed that they belonged to different bodies, or that they could not associate together, any more than the less honourable and comely parts of the body should be regarded as unworthy or unfit to be united to the parts that were deemed to be more beautiful and honourable.

Should have the same care. Should care for the same thing; should equally regard the interests of all, as we feel an equal interest in all the members and parts of the body, and desire the preservation, the healthy action, and the harmonious and regular movement of the whole. Whatever part of the body is affected with disease or pain, we feel a deep interest in its preservation and cure. The idea is, that no member of the church should be overlooked or despised; but that the whole church should feel a deep interest for, and exercise a constant solicitude over, all its members.

(2) "schism" "division"

And whether one member suffer. One member, or part of the body.

All the members suffer with it. This, we all know, is the case with the body. A pain in the foot, the hand, or the head, excites deep solicitude. The interest is not confined to the part affected; but we feel that we ourselves are affected, and that our body, as a whole, demands our care. The word" suffer" here refers to disease, or sickness. It is true, also, that not only we feel an interest in the part that is affected, but that disease in any one part tends to diffuse itself through, and to affect the whole frame. If not arrested, it is conveyed by the blood through all the members, until life itself is destroyed. It is not by mere interest then, or sympathy, but it is by the natural connexion and the inevitable result that a diseased member tends to affect the whole frame. There is not, indeed, in the church, the same physical connexion and physical effect; but the union is really not less close and important, nor is it the less certain that the conduct of one member will affect all. It is implied here, also, that we should feel a deep interest in the welfare of all the members of the body of Christ. If one is tempted, or afflicted, the other members of the church should feel it, and "bear one another's burdens, and so fulfil his law." If one is poor, the others should aid him, and supply his wants; if one is persecuted and opposed for righteousness' sake, the others should sympathize with him, and make common cause with him. In all things pertaining to religion and to their mutual welfare, they should feel that they have a common cause, and regard it as a privilege to aid one another. Nor should a man regard it as any more a burden and hardship to aid a poor or afflicted brother in the church, than it should be deemed a hardship that the head, and the heart, and the hands should sympathize when any other member of the body is diseased.

Or one member be honoured. If applied to the body, this means, if one member or part be regarded and treated with special care; be deemed honourable; or be in sound, healthy, and vigorous condition. If applied to the church, it means, if one of its members should be favoured with extraordinary endowments; or be raised to a station of honour and influence above his brethren.

All the members rejoice with it. That is, in the body, all the other members partake of the benefit and honour. If one member be sound and healthy the benefit extends to all. If the hands, the feet, the heart, the lungs, the brain be in a healthy condition, the advantage is felt by all the members, and all derive advantage from it. So in the church. If one member is favoured with remarkable talent, or is raised to a station of influence, and exerts his influence in the cause of Christ, all the members of the church partake of the benefit. It is for the common good; and all should rejoice in it. This consideration should repress envy at the elevation of others, and should lead all the members of a church to rejoice when God, by his direct agency, or by the arrangements of his providence, confers extraordinary endowments, or gives opportunity for extended usefulness to others.

Now ye. Ye Christians of Corinth, as a part of the whole church that has been redeemed.

Are the body of Christ. The allusion to the human body is here kept up. As all the members of the human body compose one body, having a common head, so it is with all the members and parts of the Christian church. The specific idea is, that Christ is the head of the whole church; that he presides over all; and that all its members sustain to each other the relation of fellow-members in the same body, and are subject to the same head. 1Cor 11:3. The church is often called the body of Christ, Eph 1:23, Col 1:18,24.

And members in particular. You are, as individuals, members of the body of Christ; or each individual is a member of that body.

(a) "members" Eph 5:30 (&) "particular" "in part"

And God hath set. That is, has appointed, constituted, ordained. He has established these Various orders or ranks in the church. The apostle, having illustrated the main idea that God had conferred various endowments on the members of the church, proceeds here to specify particularly what he meant, and to refer more directly to the various ranks which existed in the church.

Some in the church. The word "some," in this place, (ους) seems to mean rather "whom" and "whom God hath placed in the church;" or, they whom God hath constituted in the church in the manner above mentioned are, first, apostles, etc.

First apostles. In the first rank or order; or as superior in honour and in office. He has given them the highest authority in the church; he has more signally endowed them and qualified them than he has others.

Secondarily prophets. As second in regard to endowments and importance. For the meaning of the word "prophets," Rom 12:6.

Thirdly teachers. As occupying the third station in point of importance and valuable endowments. On the meaning of this word, and the nature of this office, Rom 12:7.

After that miracles. Power. δυναμεις. Those who had the power of working miracles-- referred to in 1Cor 12:10.

Then gifts of healings. The power of healing those who were sick. 1Cor 12:9. Compare Jas 5:14,16.

Helps. αντιληψεις. This word occurs nowhere else in the New Testament. It is derived from αντιλαμβανω, and denotes, properly, aid, assistance, help; and then those who render aid, assistance, or help; helpers. Who they were, is not known. They might have been those to whom was entrusted the care of the poor, and the sick, and strangers, widows, and orphans, etc.; i.e., those who performed the office of deacons. Or they may have been those who attended on the apostles to aid them in their work, such as Paul refers to in Rom 16:3, "Greet Priscilla, and Aquila, my helper" in Christ Jesus;" and in Rom 16:9, "Salute Urbane, our helper in Christ." Rom 16:3. It is not possible, perhaps, to determine a precise meaning of the word, or the nature of the office which they discharged; but the word means, in general, those who in any way aided or rendered assistance in the church, and may refer to the temporal affairs of the church, to the care of the poor, the distribution of charity and alms, or to the instruction of the ignorant, or to aid rendered directly to the apostles. There is no evidence that it refers to a distinct and permanent office in the church; but may refer to aid rendered by any class in any way. Probably many persons were profitably and usefully employed in various ways as aids in promoting the temporal or spiritual welfare of the church.

Governments. κυβερνησεις. This word is derived from κυβερναω, to govern; and is usually applied to the government or steering of a ship. The word occurs nowhere else in the New Testament, though the word κυβερνητης (governor) occurs in Acts 27:11, rendered "master," and in Rev 18:17, rendered "ship-master." It is not easy to determine what particular office or function is here intended. Doddridge, in accordance with Amyraut, supposes that distinct offices may not be here referred to, but that the same persons may be denoted in these expressions as being distinguished in various ways; that is, that the same persons were called "helpers" in reference to their skill in aiding those who were in distress, and "governments" in regard to their talent for doing business, and their ability in presiding in counsels for deliberation, and in directing the affairs of the church. There is no reason to think that the terms here used referred to permanent and established ranks and orders in the ministry and in the church; or in permanent offices which were to continue to all times as an essential part of its organization. It is certain that the "order" of apostles has ceased, and also the "order" of miracles, and the "order" of healings, and of diversity of tongues. And it is certain that in the use of these terms of office, the apostle does not affirm that they would be permanent, and essential to the very existence of the church; and from the passage before us, therefore, it cannot be argued that there was to be an order of men in the church who were to be called helps, or governments. The truth probably was, that the circumstances of the primitive churches required the aid of many persons in various capacities which might not be needful or proper in other times and circumstances. Whether, therefore, this is to be regarded as a permanent arrangement that there should be "governments" in the church, or an order of men entrusted with the sole office of governing, is to be learned not from this passage, but from other parts of the New Testament. Lightfoot contends, that the word which is here used and translated "governments" does not refer to the power of ruling, but to a person endued with a deep and comprehensive mind, one who is wise and prudent; and in this view Mosheim, Macknight, and Bishop Horsley coincide. Calvin refers it to the elders, to whom the exercise of discipline was entrusted. Grotius understands it of the pastors, (Eph 4:1,) or of the elders who presided over particular churches, Rom 12:8. Locke supposes that they were the same as those who had the power of discerning spirits. The simple idea, however, is that of ruling, or exercising government; but whether this refers to a permanent office, or to the fact that some were specially qualified by their wisdom and prudence, and in virtue of this usually regulated or directed the affairs of the church by giving council, etc., or whether they were selected and appointed for this purpose for a time; or whether it refers to the same persons who might also have exercised other functions, and this in addition, cannot be determined from the passage before us. All that is clear is, that there were those who administered government in the church. But the passage does not determine the form, or manner; nor does it prove--whatever may be true--that such an office was to be permanent in the church.

Diversities of tongues. Those endowed with the power of speaking various languages. 1Cor 12:10.

(b) "first apostles" Lk 6:13 (|) "secondarily" "secondly" (c) "prophets" Acts 13:1 (a) "healings" 1Cor 12:10 (b) "helps" 1Cor 12:9 (c) "governments" Nu 11:17 (d) "diversities" He 13:17,24 (1) "diversities" "kinds" (e) "tongues" Acts 2:8-11 (*) "tongues" "Languages"

Are all apostles? etc. These questions imply, with strong emphasis, that it could not be, and ought not to be, that there should be perfect equality of endowment. It was not a matter of fact that all were equal, or that all were qualified for the offices which others sustained. Whether the arrangement was approved of or not, it was a simple matter of fact, that some were qualified to perform offices which others were not; that some were endowed with the abilities requisite to the apostolic office, and others not; that some were endowed with prophetic gifts, and others were not; that some had the gift of healing, or the talent of speaking different languages, or of interpreting, and that others had not.

(2) "all workers" "powers"

(+) "tongues" "Different languages"

But covet earnestly. Greek, "Be zealous for," (ζηλουτε) This word, however, may be either in the indicative mood, (ye do covet earnestly,) or in the imperative, as in our translation. Doddridge contends that it should be rendered in the indicative mood; for he says it seems to be a contradiction that after the apostle had been showing that these gifts were not at their own option, and that they ought not to emulate the gifts of another, or aspire to superiority, to undo all again, and give them such contrary advice. The same view is given by Locke, and so Macknight. The Syriac renders it, "Because you are zealous of the best gifts, I will show to you a more excellent way." But there is no valid objection to the common translation in the imperative; and indeed the connexion seems to demand it. Grotius renders it, "Pray to God that you may receive from him the best, that is, the most useful endowments." The sense seems to be this: "I have proved that all endowments in the church are produced by the Holy Spirit; and that he confers them as he pleases. I have been showing that no one should be proud or elated on account of extraordinary endowments; and that, on the other hand, no one should be depressed, or sad, or discontented, because he has a more humble rank. I have been endeavouring to repress and subdue the spirit of discontent, jealousy, and ambition; and to produce a willingness in all to occupy the station where God has placed you. But I do not intend to deny that it is proper to desire the most useful endowments; that a man should wish to be brought under the influence of the Spirit, and qualified for eminent usefulness. I do not mean to say that it is wrong for a man to regard the higher gifts of the Spirit as valuable and desirable, if they may be obtained; nor that the spirit which seeks to excel in spiritual endowments and in usefulness is improper. Yet all cannot be apostles; all cannot be prophets. I would not have you, therefore, seek ruth offices, and manifest a spirit of ambition. I would seek to regulate the desire which I would not repress as improper; and in order to that, I would show you that, instead of aspiring to offices and extraordinary endowments, which are beyond your grasp, there is a way, more truly valuable, that is open to you all, and where all may excel." Paul thus endeavours to give a practicable and feasible turn to the whole subject, and further to repress the longings of ambition and the contentions of strife, by exciting emulation to obtain that which was accessible to them all, and which, just in the proportion in which it was obtained, would repress discontent, and strife, and ambition, and produce order, and peace, and contentedness with their endowments and their lot--the main thing which he was desirous of producing in this chapter. This, therefore, is one of the happy turns in which the writings of Paul abound He did not denounce their zeal as wicked. He did not attempt at once to repress it. He did not say that it was wrong to desire high endowments. But he showed them an endowment which was more valuable than all the others; which was accessible to all; and which, if possessed, would make them contented, and produce the harmonious operation of all the parts of the church. That endowment was LOVE.

A more excellent way. See the next chapter. "I will show you a more excellent way of evincing your zeal than by aspiring to the place of apostles, prophets, or rulers; and that is, by cultivating universal charity or love."

(h) "covet earnestly" 1Cor 14:39 (i) "best gifts" Mt 5:6, Lk 10:42

Our apostle begins this chapter with the resolution of another case, concerning the nature and right use of spiritual gifts. Some that excelled in them, were proud of them, using them to vain ostentation: he therefore tells them he would not have them ignorant as touching spiritual gifts: not ignorant either of their Author from whence they came, the Holy Spirit of God; nor of their end and use, which is the benefit and edification of others. Gifts are for the good of others; but a man shall have the advantage and comforts of his own graces. Gifts are the gold which adorns the temple; but grace is the altar which sanctifies the gold.

Lord! how many have gone laden with gifts to hell! how many have prophesied in thy name, and yet perished in thy wrath! How many cast devils out of others, who yet were cast to the devils themselves! How many wrought miracles, and did many wonderful works, who yet perished for evil workers!

Lord! let me never build upon this bottom (gifts) for eternity; these may make me glorious in the eyes of men, but grace renders me precious in the sight of God.

Observe here, 1. How the apostle reminds the Corinthians of what they were in their heathenish state; namely, idolatrous Gentiles, serving dumb idols; for though the devil sometimes spake in and by the idols, yet the idols themselves had mouths and spake not: and they were carried away unto these dumb idols, even as they were led; that is, as they were led by their idolatrous priests, who had nothing of this divine Spirit amongst them, which they, since their conversion from Gentilism to Christianity, had been made partakers of.

Now from this description of idolaters, that they serve and worship dumb idols, we learn, what an absurd and unreasonable sin idolatry is; the worshipper is better than the god he worships: reasonable men worship unreasonable creatures; sensible men adore senseless stocks and stones; and they who can speak, invocate, and call upon dumb idols, that can neither speak nor hear.

And yet how prone is the nature of man to idolatry and false worship; partly, because it is a worship of our own invention, and we are fond of what is of our own finding out, and setting up; and partly because it is external and pompous, it courts the outward senses with glittering appearances; and men do naturally love and choose that for the object of their worship which may be seen, rather than walk by sight, and not by faith, so do they worship too: an invisible and unseen being is neither the object of their adoration, nor election and choice.

The great difference that was then in the world, was about Jesus. Those that were led away by dumb idols, were taught by Satan to blaspheme, and say, upon the mention of our Saviour's name, Jesus anathema, Jesus anathema; that is, let Jesus be anathema, accursed, detested and destroyed, as the common odium of their gods.

Now when the apostle says, such speak not by the Spirit of God, his meaning is, that they did it by the impulse and instinct of the devil, by the actings and instigation of the evil spirit, which ruled in those children of disobedience: on the other side, every one that believeth calleth Jesus Lord, and professeth faith in him.

Now none says the apostle, can do this but by the Holy Ghost, that is, by his help and assistance. But it may be said, we read in scripture of many who were actuated by the unclean spirit, that yet called Jesus Lord, Mr 1:23; Acts 16:17.

Ans. 1. These acknowledgments of Christ to be Lord, were either wrested from the devil, and were a considerable part of his torment, or were overruled by God to advance the glory of Christ.

But, 2. The apostle here speaks of such a calling Jesus Lord, as was accompanied with faith in him, and subjection to him. There is a double saying that Jesus is Lord; the one verbal, Ore tenus, with lip and tongue only, without the consent of the heart, or obedience of the life; the other actual, when we do with our whole souls own and acknowledge him, love and embrace him, obey and serve him, as Lord, and vote for his government and dominion over us. No man thus calleth Jesus Lord, but by the Holy Ghost renewing and sanctifying him, assisting and enabling him so to do.

That is, there is a great variety and diversity of spiritual gifts, but it is the same Spirit from whence they all proceed and flow; and there are different administrations and offices in the church, but it is the same Lord who hath appointed all these offices; and there are diversities of operations performed by these officers in the church, but it is the same God who worketh in them all.

Here gifts are ascribed to the Holy Ghost, administrations to the Lord Christ, and operations to God the Father; but in all these there are great diversities both of kinds and degrees; they differ in their nature, extent, and use.

Thus it is with reference to spiritual gifts: but in the case of sanctifying graces it was far otherwise; these are all bestowed jointly, or not at all.

God cannot give humility to one, purity to another, charity alone to a third; because there is such an inseparable union and alliance among the graces of the Spirit, (a concatenation of graces, as some call it,) that where one really is, there all the rest must be.

Hence probably it is, why the whole of religion is sometimes expressed by one particular duty of it, sometimes by faith, sometimes by hope, sometimes by repentance, sometimes by charity; because the combination of these saving graces is such, that the mentioning of one implies and concludes all the rest.

Observe here, how the apostle enumerates and reckons up the several sorts and kinds of spiritual gifts, which were at that time plentifully poured forth upon the ministers and members of the church of Christ, which begat astonishment and admiration; and of these extraordinary gifts our apostle reckons up nine sorts or kinds, which were found in the primitive church in his days, as they here follow:

1. One had the word of wisdom; that is, the revelation of the gospel, which is called the manifold wisdom of God: this was the gift of the apostles, to whom extraordinary measures of divine wisdom were first given, to reveal the mysteries of the gospel to the pagan world.

2. Another had the word of knowledge; that is, a special ability to interpret the mystical senses and veiled meanings of the scripture, and also to foretell remote and future things. Thus St. Paul told the centurion before the shipwreck, that not a man in the ship should be lost, Acts 27:1-44: and Agabus foretold the famine, and St. Paul's imprisonment, Acts 11:1-30.

3. To another faith; by which some understand supernatural courage and confidence, with which God did endow them, when he called them to extraordinary sufferings or services; accordingly we read, in the Acts of the Apostles, with what invincible courage and resolution poor men appeared before the Jewish and heathen tribunals, and with what astonishing presence, both of body and mind, they bore the name of Jesus before the kings and people of the earth. Others by faith here understand miraculous faith, that is, a supernatural confidence, and firm assurance, wrought by the Holy Spirit in the minds of some, in the apostle's time, by which they were certain that they could do such a miracle before they do such and such a miracle before they undertook to do it; and the greatest apostle durst never undertake to do a miracle, but when he was assured by the Spirit that he could do it: and indeed it was requisite for Almighty God, by some secret preceding impression of mind, to let the teachers of the gospel know when he would assist them in working miracles, lest they should attempt to work when they could not, and so discredit Christ's doctrine, their own authority, and dishonour the name of God: and therefore it is observable, that the gift of faith here is set immediately before the gift of healing and working miracles, because it consisted in an antecedent impulse to both.

4. The next miraculous gift is the gift of healing; that is, a power of curing all diseases both of body and mind, without the help of physic, through the name alone of Jesus Christ.

5. The gift of miracles; under which is comprehended the power of silencing and casting out devils, inflicting disease and death on the bodies of incorrigible sinners, as on Elymas and Ananias: also the more wonderful power in raising the dead.

6. The gift of prophecy; that is,

(1.) The prediction or foreknowledge of things to come. Thus Agabus foretold by the Spirit a famine, Acts 12:1-25 and this gift was sometimes exercised by foretelling who would be fit persons to do God service in the church; thus, According to the foregoing prophecies concerning thee, neglect not the gift that was given thee by prophecy. 1Tim 1:18,14

(2.) Others by prophecy understand preaching and expounding the scriptures by divine inspiration, praising God by inspired hymns and psalms, and also praying unto him in public assemblies by inspired prayers; for in the apostle's time there was a miraculous gift of preaching, praying, and singing, in which the Spirit did in an extraordinary manner assist some persons; which with other extraordinary gifts is long since ceased.

7. The gift of discerning spirits; that is, either,

First, a power of quick and sure discerning, whether men pretending to the Spirit spake from God, or not; or a supernatural sagacity to discern between the impulses of satanical spirits, and divinely- inspired persons.

Secondly, a spirit of discerning whether such or such persons be best qualified for such an office in the church, and accordingly choosing them out for that work. Thus Acts 13:2-3 the Holy Spirit in the prophet said, Separate me Barnabas and Saul for the work to which I have called them.

Or, lastly, by this power of discerning spirits, the apostles could tell very much of the inward purposes of men's hearts and thoughts; so Peter discerned the heart of Ananias, and the thoughts of Simon Magus.

8. The gift of tongues, that is, an ability to speak divers kinds of languages, unlearned and untaught. To which was added,

9. The gift of interpreting those languages: for these two gifts did not always go together: some could speak divers languages, that could not interpret them; others could interpret them that could not speak them; for, say some, the gift of strange tongues was usually accompanied with such strange raptures, that the person affected could not use his understanding in an ordinary way, so as to interpret and explain his own inspriations, in the audience to which he spoke; which he spoke; which was the reason why the Spirit did usually reveal to others, who stood by, and understood not the inspired languages, the matter which was spoken.

Thus are the extraordinary and miraculous gifts of the Holy Spirit enumerated by the apostle, which were bestowed upon the primitive church, whose infant state required all this extraordinary assistance; but as the church grew up, Almighty God, like a wise nurse, weaned her by degrees from these miraculous gifts, till at last arriving at her full stature, he left her, as parents leave their children when grown to be men, to subsist without these extraordinary helps and supplies.

Here our apostle acquaints us that the intent and design of God in giving these various gifts, was the profit and edification of his church, which he compares to a body that has many members; for though that one Spirit which distributes the gifts, could have given them all to the same person, yet to maintain a mutual dependence, and a charitable serviceableness of the members one among another, he gave to one one gift, to another another; by which means one member of the church would be obliged to take care of the rest.

Behold here, how the wisdom of God has ordered the state of the church, like that of the natural body, to which the apostle elegantly compares the body of Christ, which is his church: As the body hath many members, so also has Christ; that is, the church of Christ. Now having assured them, that they were indeed members of one body, he tells them what it was that made them so, ver. 13. For by one Spirit, says he, we are baptized into one body, whether we be Jews or Gentiles, and have been all made to drink into one Spirit; that is, by being baptized we are all made members of the body of Christ, and united one to another under him the head; and this, whether we be Jews or Gentiles, bond or free, we are all one in Christ, who by baptism were admitted into the church; and this union of ours, one with another, is testified and declared by our communion at the Lord's table, which is here called a drinking into one Spirit.

And whereas by baptism we are said by one Spirit to be baptized into one body, and at the Lord's supper are said to drink into one Spirit; we learn, that the grace of the Holy Spirit was given in baptism and in the Lord's supper to all the faithful, who do not receive unprofitable signs, but the quickening grace and Spirit of God, to make them living members of that one body.

Our apostle here elegantly compares the state of the mystical body, the church, with that of the natural body. As the natural body is one, so is the mystical body; as the natural body is informed and animated with one spirit or soul, so the mystical body, the church, is animated by one and the same Spirit, received from our spiritual head, Christ Jesus, and communicated to all the members of his body, to give them life and motion. As the members of the natural body are not alike, but some superior, and others inferior in excellency, yet all of indispensable use; (for the wise God hath created no member of man's body in vain; but designed all for the mutual help and benefit of one another,) in like manner is it in the church, the mystical body; there are different gifts, others are of meaner abilities; yet all conduce to the good of the whole. One of inferior gifts must not account himself useless, (for every one that cannot be excellent may yet by useful,) for if so, what would become of the church? Therefore there must be different gifts and offices for different uses. But every one must employ his gift, and perform his office, according to the nature of it, for the service of the whole.

Learn hence, 1. That several men have their several gifts, as it pleaseth the gift-giving Spirit to give unto them.

Learn, 2. That such as have the meanest talent, either of gifts or graces, ought not to esteem themselves, or be esteemed by others, as useless or unserviceable; but to employ their talent, though ever so small, for the service and benefit of the whole church.

As if the apostle had said, Whereas our wise Creator, who made the body of man, has appointed all the members of that body for divers uses and offices, and also appointed the order in which every member shall stand; that the head shall be uppermost to guide the body, the foot lowermost to bear the body.

In like manner our gracious Redeemer has appointed to the several members of his church distinct offices in his church. And as the principal members of the body, the eye and hand, do need the less principal; so the rulers, pastors, and wisest members of the church, do need the less principal; so the rulers, pastors, and wisest members of the church, do need even those weak and inferior Christians whom the world makes small account of. The eye, that is, the man of great understanding, cannot say to the hand, the person employed in lesser services, I have no need of you; nor again the head, that is, the person placed in the highest dignity in the church, cannot say to the feet, the person employed in the lowest offices of the church, I have no need of you. Therefore the superior members of the church must not pride it over the inferior, no the most knowing Christians despise the less knowing as unuseful and unprofitable; but as fellow-members, jointly endeavour the mutual benefit and advantage of one another.

Still our apostle proceeds in that elegant comparison betwixt the members of the body natural and the body mystical; showing, that as there are some members in the natural body that are less honourable, and some that are more honourable; and whereas we put more abundant honour upon the less honourable members by a decent covering and modest adorning of them, but upon our comely parts, such as the face, we put no covering, being comely enough of itself, and lacking no artificial beauty; in like manner all the members of the mystical body ought to be instructed that the meanest offices in the church, and the meanest members of the church, who have least gifts, are as well of that spiritual body, the church, as those that have more excellent offices and gifts: and as the meaner must not envy the more excellent, so neither must the more excellent despise the meaner, but put a due value and respect upon one another.

For practising of which duty, a double reason is here assigned:

1. That there may be no schism in the body, but the members have the same care for, and regard to, one another; if the members of the natural body should strive among themselves, the whole body would come to ruin by schism; so great mischief would arise to the church, the mystical body, by divisions and dissensions amongst the particular members of it.

2. Because there ought to be a sympathy between the members of the mystical body, as there is betwixt the members of the natural body. There is a feeling with each other, both of joy and grief, in and among the natural members: they all rejoice and mourn with one another: if one member be pinched, the whole body is pained.

Thus all the mystical members of Christ's body, the church, ought to have the same common interest, the same common concern, the same common care, and the same mutual sympathy, with each other, both in weal and woe.

Our apostle having thus finished his elegant and excellent comparison between the members of the natural, and those of the mystical body; he comes now to make a particular and close application of it to the believing Corinthians, whom he acknowledges to be a part of the mystical body of Christ; and that it is their duty to carry themselves towards their fellow-members as the members of the body natural do towards each other, who are evermore solicitous for the good of one another.

Now, says he, Ye are the members of Christ; as if he had said, Thus must it be with you who are the several members of Christ's church, which is his body.

From the whole of this comparison, with the apostle's application of it, we learn,

1. That as there can be no natural body without divers members, so no mystical body without diversity of gifts and offices.

2. That as the more inferior members of the natural body are as truly members of the natural body are as truly members as the most noble; and as necessary and servicable to the body as the other; so are inferior Christians as much the members of Christ's body, and in their place as useful and necessary, as other members of Christ's body, and in their place as useful and necessary, as other members of the church which are more excellent in spiritual gifts.

Learn, 3. That as all the members of the natural body are placed and disposed according to the wisdom and pleasure of Almighty God; in like manner the members of Christ's mystical body are, by the unerring wisdom of God, placed in the station and condition in the church in which he has set them, and accordingly they ought to be satisfied with it, and endeavour to be useful in it.

Learn, 4. That as there is no division in the members of the natural body, but all the members of the natural body, but all the members take care of, and are employed for, the good of the whole; so ought matters to be managed in the body mystical, that there be no divisions nor separate interests in it, but they should mutually regard the common interests of one another, sympathizing, sorrowing, and rejoicing together.

O happy day! when the interests of all parties, and private concernments, shall give place to public interests.

Our apostle having in the beginning of the chapter reckoned up the divers gifts which God had variously bestowed upon the church, here in the close of the chapter he reckons up the particular officers that he thought fit to place in his church.

1. Apostles; persons sent forth immediately by Christ, to lay the foundation of Christian churches, and upon whom the care of all the churches lay.

2. Prophets; or persons immediately inspired with the knowledge of future things.

3. Teachers; such as labour in the word and doctrine, either as itinerary preachers, going from place to place, or as settled, fixed ministers in the church, expounding the scriptures to the people.

4. Miracles; that is, some persons endued with an extraordinary power to work miracles, for convincing infidels, and comfirming believers.

5. Gifts of healing; such persons as had a power conferred upon them to heal diseases, without the help of physic, in an extraordinary way.

6. Helps; deacons which took care of the poor, and assisted the church in the distribution of her charity; and also assisted in holy things, particularly in baptizing, and administering the Lord's supper.

7. Governments; the rulers of the church and spiritual guides.

8. Diversities of tongues; that is, persons enabled to speak divers languages, in order to the farther spreading of the gospel without the help of study.

Behold here the wisdom of God in this various distribution of gifts and offices in his church: all which, as they are designed by him, so ought they to be managed by her, for the general good of the whole, without either pride or haughtiness on the one hand, or envy and emulation on the other.

The force of the apostle's argument lies thus: As the natural body, to which he had before alluded, cannot be all eye, nor all ear, nor all hand, nor all foot; in like manner in the mystical body, the church, all cannot govern, prophesy, teach, work miracles, heal diseases; but one has this gift, and another that; one has this office in the church, and another that; all which are to be employed and improved for the common good of the church, and mutual benefit of each other.

He concludes the chapter with this advice, that they covet, and desire the best; that is, the most useful and excellent gifts, the most beneficial and edifying gifts, such as are most advantageous to the church; yet withal intimating to them, that though there be an excellency in gifts, yet there is a greater excellency in grace, particularly in the grace of love. Charity, or love to God and our neighbour, is more excelling than a load of gifts, though very extraordinary, though supernatural and miraculous.

Yet show I unto you a more excellent way: that is, a more excellent way of ministering to the welfare of the church, and of edifying your own souls, even by true Christian love one towards another.

Learn hence, That as the sanctifying graces of the Holy Spirit are more excellent than the miraculous and extraordinary gifts of the Spirit, so it is the Christian's duty to be much more covetous and desirous of them; for when gifts vanish away, the habits of grace shall never fail, but abide for ever, particularly the grace of love, which shall not only accompany us to heaven, but in heaven; where, from a small and little spark, it shall be improved into a seraphic and never-failing flame.