1 Corinthians 12:12 Komentář

In this chapter the apostle, I. Considers the case of spiritual gifts, which were very plentifully poured out on the Corinthian church. He considers their original, that they are from God; their variety and use, that they were all intended for one and the same general end, the advancement of Christianity and the church's edification (Co1 12:1-11). II. He illustrates this by an allusion to a human body, in which all the members have a mutual relation and subserviency, and each has its proper place and use (Co1 12:12-26). III. He tells us that the church is the body of Christ, and the members are variously gifted for the benefit of the whole body, and each particular member (Co1 12:27-30). And them, IV. Closes with an exhortation to seek somewhat more beneficial than these gifts (Co1 12:31).

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 (Co1 12:12): 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, Co1 12:13. 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 3:5. 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? Co1 12:15, Co1 12:16. 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? Co1 12:17. If all were one member, where were the body? Co1 12:19. They are many members, and for that reason must have distinction among them, and yet are but one body, Co1 12:20. 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, etc. 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, Co1 12:18. 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, etc.) are necessary (Co1 12:21, Co1 12:22); 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, Co1 12:24. 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, Co1 12:25, Co1 12:26. God has tempered the members of the body natural in the manner mentioned, that there might be no schism in the body (Co1 12:25), 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.

INTRODUCTION TO 1 CORINTHIANS 12 In this chapter the apostle discourses concerning spiritual gifts, showing the author, nature, use, and excellency of them; compares the church to an human body, and in a beautiful manner sets forth the symmetry and subserviency of the members of it to one another, being set in different places, and having different gifts; and enumerates the several offices and gifts in the church, and yet suggests there is something more excellent than them. He intimates, that spiritual gifts are valuable things, and should be taken notice of; nor would he have the saints ignorant of them, and therefore gives the following account, Co1 12:1 and yet he would not have those that have them be proud of them, and lifted up with them; for which reason he puts them in mind of their former state in Heathenism, to make and keep them humble, Co1 12:2 and points out such who have the Spirit of God, the author of all gifts and grace; not such who call Jesus accursed, but they that call him Lord, Co1 12:3 which Holy Ghost, who is called Spirit, Lord, and God, is the author of the different gifts bestowed upon men, Co1 12:4 the end of bestowing which gifts is the profit of others, Co1 12:7 of which gifts there is an enumeration in nine particulars, Co1 12:8 of each of which the Spirit of God is the worker and giver, according to his sovereign will and pleasure, Co1 12:11 and which are all for the good of the whole community; which is illustrated by the simile of an human body, which as it consists of many members, and is but one, so Christ mystical, or the church, though it consists of divers persons, yet they are all one in Christ, and all their gifts are for the service of each other, Co1 12:12 which unity is proved and confirmed by the saints being baptized by one Spirit into one body, the church, and by drinking of him, or partaking of the same grace, Co1 12:13 and in order to show the usefulness and profit of every spiritual gift, even the meanest, to the churches of Christ, and that none might be despised, he enlarges upon the metaphor of the human body he had compared the church to, and by it illustrates the unity of the church, and the members of it, Co1 12:14 and shows that the inferior members should not envy the superior ones, or be dejected because they have not the same gifts: and conclude from hence, that they are not, or deserve not, to be of the same body, Co1 12:15 seeing it is convenient and absolutely necessary that there should be many members, and these set in different places, and have different gifts and usefulness; and particularly what should make them easy is, that God has placed them according to his will and pleasure, Co1 12:17. And, on the other hand, he shows, that the more noble, and excellent, and useful members, ought not to despise the lower, meaner, and more ignoble ones, partly because of the usefulness and necessity of them, they cannot do without them, Co1 12:21 and partly because of the honour put upon them, Co1 12:23, and all this is so ordered, that there be no schism, but that there should be a mutual care of one member for another, and that they should sympathize with each other, Co1 12:25. This simile the apostle more plainly and particularly accommodates and applies to the church, the body of Christ, and the members of it, and of one another, Co1 12:27 and gives an enumeration of the several officers and offices in the church, set there by God himself; and there are no less than eight of them, some greater than others, most of them proper and peculiar to the primitive church, though some perpetual, and which still continue, Co1 12:28 but in the times in which they were all of them in being and use, every member of the church was not possessed of them, only some, though all had more or less the advantage of them, Co1 12:29. Wherefore, he concludes with an exhortation to the saints to covet the best of those gifts; and yet observes that there was something more excellent than them, and preferable to them, which he was about to show them, Co1 12:31 and hereby he makes an easy transition to the next chapter, in which he recommends charity, and prefers it to gifts.

For as the body is one,.... That is, an human body; for of this the apostle speaks, and takes a simile, and forms a comparison from, showing the union among saints, and their mutual participation of the various gifts of the Spirit; for an human body is but one body, and not more. And hath many members; as eyes, ears, hands, feet, &c. And all the members of that one body being many are one body; as numerous as they may be, they all belong to, and make up but one body; performing different offices, for which they are naturally fitted for the good of the whole: so also to Christ; not personal, but mystical; not the head alone, or the members by themselves, but head and members as constituting one body, the church. The church, in union with Christ, the head, is but one general assembly, and church of the firstborn written in heaven, though consisting of the various persons of God's elect, who are closely united one to another, and their head Christ; and therefore are denominated from him, and called by his name; see Rom 9:3.

The great cannot subsist without the small, nor the small without the great. There is a kind of mixture in all things, and thence arises mutual advantage. Let us take our body for an example. The head is nothing without the feet, and the feet are nothing without the head; yea, the very smallest members of our body are necessary and useful to the whole body. But all work harmoniously together, and are under one common rule for the preservation of the whole body.

The divine apostle writes accordingly respecting us: "For now we see as through a glass; " knowing ourselves in it by reflection, and simultaneously contemplating, as we can, the efficient cause, from that, which, in us, is divine. For it is said, "Having seen thy brother, thou hast seen thy God: " methinks that now the Saviour God is declared to us. But after the laying aside of the flesh, "face to face,"-then definitely and comprehensively, when the heart becomes pure. And by reflection and direct vision, those among the Greeks who have philosophized accurately, see God. For such, through our weakness, are our true views, as images are seen in the water, and as we see things through pellucid and transparent bodies.

This, too, I may confidently say: he who has likened the unity of our body throughout its manifold and divers members to the compacting together of the various gifts of the Spirit, shows also that there is but one Lord of the human body and of the Holy Spirit.

After soothing them from the considerations that the thing given was of free favor; that they received all from "one and the self-same Spirit;" that it was given "to profit withal," that even by the lesser gifts a manifestation was made; and withal having also stopped their mouth from the duty of yielding to the authority of the Spirit: ("for all these," saith he, "worketh the one and the same Spirit, dividing to each one severally even as he will;" wherefore it is not right to be over-curious:) he proceeds now to soothe them in like manner from another common example, and betakes himself to nature itself, as was his use to do. For nothing so consoles the person of small spirit and inferior gifts, or so persuades him not to grieve, as the being convinced that he is not left with less than his share. Wherefore also Paul making out this point, thus expresses himself: "for as the body is one and hath many members." Seest thou his exact consideration? He is pointing out the same thing to be both one and many. Wherefore also he adds, pressing the point more vigorously, "and all the members of the one body, being many, are one body." He said not, "being many, are of one body," but "the one body itself is many:" and those many members are this one thing. If therefore the one is many, and the many are one, where is the difference? where the superiority? where the disadvantage? For all, saith he, are one: and not simply one, but being strictly considered in respect of that even which is principal, i. e., their being a body, they are found all to be one: but when considered as to their particular natures, then the difference comes out, and the difference is in all alike. For none of them by itself can make a body, but each is alike deficient in the making a body, and there is need of a coming together since when the many become one, then and not till then is there one body. Wherefore also covertly intimating this very thing, he said, "And all the members of the one body, being many, are one body." And he said not, "the superior and the inferior," but "being many," which is common to all. And how is it possible that they should be one? When throwing out the difference of the members, thou considerest the body. For the same thing which the eye is, this also is the foot in regard of its being a member and constituting a body. For there is no difference in this respect. Nor canst thou say that one of the members makes a body of itself, but another does not. For they are all equal in this, for the very reason that they are all one body. But having said this and having shown it clearly from the common judgment of all, he added, "so also is Christ." And when he should have said, "so also is the Church," for this was the natural consequent he doth not say it but instead of it places the name of Christ, carrying the discourse up on high and appealing more and more to the hearer's reverence. But his meaning is this: "So also is the body of Christ, which is the Church." For as the body and the head are one man, so he said that the Church and Christ are one. Wherefore also he placed Christ instead of the Church, giving that name to His body. "As then," saith he, "our body is one thing though it be composed of many: so also in the Church we all are one thing. For though the Church be composed of many members, yet these many form one body."

Paul is pointing out that just as the body has many members, some of which are more important than others, so it is with the church also. But every member is necessary and useful.

And by the example of the body he comforts the one grieving over a lesser gift, proving to him that he is not deprived. For just as the body is both one and many, because it has members, so also the members are many, and yet one, because together they all compose one body. Where then is the distinction? Where is the greater? Where is the lesser? For all are one. "So," he says, "also Christ," that is, the Church of Christ. Since Christ is the head of the Church, he called the Church by the name of the head. For just as the body and the head are one person, so too, knowing that the Church and Christ, as body and head, are one, he put the name of Christ in place of the Church. Thus, he says, in the Church, although it is composed of different members, we all constitute something one.

Having set forth the distinction among graces, the Apostle now explains it by a likeness to a natural body. First, he presents the likeness in general; secondly, in more detail (v. 14). In regard to the first he does two things: first, the likeness is presented; secondly, its adaptation (v. 12b). In regard to the first it should be noted that as it says in Metaphysics V, there are three ways in which something is said to be "one per se." In one way by indivisibility, as unity and a point. According to this way unity totally excludes not only actual multitude but potential as well. In another way something is called one by reason of continuity, as a line and a surface. Such unity excludes actual multitude but not potential. In a third way something is one by wholeness, which excludes neither actual nor potential multitude, as a house is one thing composed of various stones and types of wood. In the same way the body of a man or of any other animal is one, because its perfection is made up of various members as of diverse instruments of the soul; hence the soul is said to be the act of an organic body, i.e., one made up of various organs. The Apostle, therefore, first proposes that the unity of the body does not exclude a multitude of members, saying: As the body is one and has many members: "In one body we have many members" (Rom 12:4). Likewise, he proposes that a multitude of members does not take away the unity of the body; hence he adds: and all the members of the body, though many, are one body, which is completed by all. Hence it says in Jb (10:11): "You clothed me with skin and flesh and knit me together with bones and sinews." Then when he says: so it is with Christ, the adaptation of the likeness begins. First, he adapts the likeness, saying: So it is with Christ, namely, He is one, as it says above (8:6): "Our one Lord Jesus through whom are all things." Yet he has many and diverse members, namely, all the faithful, as it says in Rom (12:5): "Though many we are one body in Christ."

The apostle proceeds to the question of the Corinthians concerning spiritual gifts, Co1 12:1. He calls to their remembrance their former state, and how they were brought out of it, Co1 12:2, Co1 12:3. Shows that there are diversities of gifts which proceed from the Spirit, Co1 12:4. Diversities of administrations which proceed from the Lord Jesus, Co1 12:5. And diversities of operations which proceed from God, Co1 12:6. What these gifts are, and how they are dispensed, Co1 12:7-11. Christ is the Head, and the Church his members; and this is pointed out under the similitude of the human body, Co1 12:12, Co1 12:13. The relation which the members of the body have to each other; and how necessary their mutual support, Co1 12:14-26. The members in the Church, or spiritual body, and their respective offices, Co1 12:27-30. We should earnestly covet the best gifts, Co1 12:31.

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, Co1 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.

THE USE AND THE ABUSE OF SPIRITUAL GIFTS, ESPECIALLY PROPHESYING AND TONGUES. (1Co. 12:1-31) 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 (Mat 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 (Co1 12:27-30). (3). The grand principle for the right exercise of the gifts, namely, love (Co1 12:31; Co1 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 (Co1 14:38).

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."