Introduction
An understanding and application of the teaching of this chapter would transform us, both individually and collectively. It would rid us of arrogance and pride as we realise that Christ is, in fact, Lord; of lethargy as we come to terms with the idea that every believer has at least one gift; of indifference as we appreciate the wonder of the truth of the body of Christ; of heartlessness and selfishness as we see that every believer in the assembly is vitally important, and necessary for the good of the whole. Rid us, too, of compromise and collusion with the religious world around us. Then, humbled for our past failures, we would move forward with fresh zeal to put into practice the life-changing doctrines contained in these verses.
The truth as to the body of Christ should motivate us; that of the diversity of gifts exercise us; the sheer magnificence of the thought of our vital link with Christ in heaven over-awe us; the responsibility to care and honour one another in the assembly burden us, and the realisation of the dignity of the local assembly challenge us.
The first epistle to the Corinthians was written in response to three things. Chapters 1-4 in response to a report to the apostle from the house of Chloe, informing him of the dangerous divisions in the assembly. The apostle counters this evil by dealing with the root of it, namely, the thinking of the world. Those versed in this world’s wisdom were divided into parties owning a particular philosopher at the head, and the Corinthians were becoming like them.
In chapters 5 and 6 the apostle responds to the common report that there was immorality allowed in the assembly. In chapter 5 the apostle shows how to deal with the matter within the confines of the local assembly. In chapter 6 he shows how not to deal with it, by going to law before unbelievers.
The third and largest portion of the epistle consists of the apostle’s response to matters raised by the Corinthians themselves, “The things whereof ye wrote unto me”, 7:1.
These things were six in number:
Concerning the matter of marriage, 7:1.
Concerning virgins, 7:25.
Touching things offered to idols, 8:1.
Concerning spiritual gifts, 12:1.
Concerning the collection for the saints, 16:1.
Concerning Apollos, 16:12.
Turning now to chapter 12, we find that in verse 1 there is a reference to spiritual gifts. The word “gifts” is in italics, however, and this prompts us to realise that the section which begins here and extends to the end of chapter 15, deals with “spirit-matters”, not just spiritual gifts. It is indeed true that chapter 12 has things to say about spiritual gifts, as does chapter 14, but it also has to do with the evil spirits which carried idol-worshippers away, and which caused them to pronounce a curse upon Jesus. Again, the work of the Holy Spirit is in view in the chapter too, so the range is wider than spiritual gifts. So, too, in chapter 13, where spirit-attitudes are in view, as well as spiritual gifts. In chapter 14 we are reminded that the spirits of the prophets are subject to the prophets, so human spirits find a mention. Then in chapter 15 the question as to whether there is a future resurrection of the body, or whether it is to be thought of as a “spiritual” thing, is dealt with by the apostle.
Structure of the chapter
| Verses 1-3 | Necessity of the recognition of Jesus as Lord |
| Verses 4-11 | Variety of gifts given to believers |
| Verses 12-13 | Unity of the members of the body |
| Verses 14-17 | Plurality of the members of the body |
| Verses 18-21 | Diversity of the members of the body |
| Verses 22-26 | Equality of the members of the body |
| Verse 27 | Solidarity and individuality of the members of the body |
| Verses 28-30 | Priority of some members of the body |
| Verse 31 | Charity to the members of the body |
THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE FIRST EPISTLE TO THE CORINTHIANS CHAPTER TWELVE:
12:1 Now concerning spiritual gifts, brethren, I would not have you ignorant.
12:2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.
12:3 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.
12:4 Now there are diversities of gifts, but the same Spirit.
12:5 And there are differences of administrations, but the same Lord.
12:6 And there are diversities of operations, but it is the same God which worketh all in all.
12:7 But the manifestation of the Spirit is given to every man to profit withal.
12:8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
12:9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit;
12:10 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:
12:11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
12:12 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.
12:13 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.
12:14 For the body is not one member, but many.
12:15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?
12:16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?
12:17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?
12:18 But now hath God set the members every one of them in the body, as it hath pleased him.
12:19 And if they were all one member, where were the body?
12:20 But now are they many members, yet but one body.
12:21 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.
12:22 Nay, much more those members of the body, which seem to be more feeble, are necessary:
12:23 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.
12:24 For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked.
12:25 That there should be no schism in the body; but that the members should have the same care one for another.
12:26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
12:27 Now ye are the body of Christ, and members in particular.
12:28 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.
12:29 Are all apostles? are all prophets? are all teachers? are all workers of miracles?
12:30 Have all the gifts of healing? do all speak with tongues? do all interpret?
12:31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
Verses 1-3 The necessity of the recognition of Jesus as Lord
12:1 Now concerning spiritual gifts, brethren, I would not have you ignorant.
Now concerning spiritual gifts, brethren– “gifts” is in italics,so the idea is more general, as in “spirit-matters”, see introduction. Note that the subject of the exercise of gift is being brought in after the Lord’s Supper has been mentioned in chapter 11. Just as the first commandment was to love God, and the second to love men, (Matthew 22:34-40), so in the New Testament, priority should be given to God’s desires, before the needs of men are met.
I would not have you ignorant- unless the power behind an action is of God, then Christ is not honoured, so the Corinthians need to be aware of counterfeit manifestations.
12:2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.
Ye know that ye were Gentiles- this verse is best thought of as a parenthesis. The distinction between Jew and Gentile is now gone, for they were Gentiles, but are not now. Whilst Paul writes to correct their ignorance on certain matters, they knew their past, and should have been wary of evil influences. As Gentiles they were open to the attacks of the enemy in a way Israel were not, being protected by the Law and the Prophets.
Carried away unto these dumb idols- the Gentiles were powerless to resist the force of the demon power behind the idol they worshipped. Anything that carries us away without our consent is to be shunned. The idols were dumb, Psalm 115:1-8, but their devotees were not, as is implied in verse 3.
Even as ye were led- which has the idea of “in whichever way ye were led”, suggesting a diversity of demon activity, in opposition to, and in imitation of, the activity of the Holy Spirit.
12:3 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.
Wherefore I give you to understand- ignorance is dangerous, especially in this matter. Mere feelings are no guide in spiritual things, nor must supposed Christian experience be elevated above knowledge gained from the Scriptures. Paul has prepared the ground for this by disposing of human wisdom in chapters 1-4. We should be guided, not by emotion or experiences, but by exposition of the scriptures.
That no man speaking by the Spirit of God calleth Jesus accursed- as demon-worshippers no doubt did in heathen temples, which they were familiar with before conversion. Jesus accursed means they were saying “curse on Jesus”. Note the avoidance of the title “Lord”.
And that no man can say that Jesus is the Lord, but by the Holy Spirit- those who ascribe Lordship to Jesus in the assembly do so in the power of the Spirit of God. “Can” means “has power to”. “Say” involves the exercise of a gift from God. Note that the Devil refers to “God” in Genesis 3, after the record had spoken of “Lord God”. So also Judas Iscariot, who is never found calling the Lord by that name. Compare John 14:22, where John makes sure we realise that it is not Judas Iscariot, but the other Judas amongst the twelve, who is calling Jesus Lord. See also Luke 13:25 where false professors mouth the words “Lord, Lord”, but He does not know them. The Lordship of Christ is always the test, Matthew 22:43.
Verses 4-11 The variety of gifts given to believers
12:4 Now there are diversities of gifts, but the same Spirit.
Now there are diversities of gifts- having established the Lordship of Christ, the argument can move on. Unless there is subjection to Christ as Lord, there cannot be the profitable exercise of gift. The word for gifts is “charismata”, the “charis” part of the word being the Greek word for grace. So the gifts spoken of in this chapter are bestowed by God in grace. A gift is not therefore earned, but the sovereign bestowal by God in grace. Nor is a gift a reward for spiritual progress or devotion. There is no thought that one particular gift, tongues for example, is to be preferred, for all are necessary.
But the same Spirit- as the diversity all comes from the one Spirit, the exercise of gift should result in spiritual harmony. The human body is governed by the human spirit, so the body of Christ is governed by the Spirit of Christ. The Spirit will always motivate us to exercise gift in subjection to Christ’s Lordship. The same Spirit that empowers an acknowledgement of His Lordship, empowers the exercise of gift. This is the subject of verses 7-11.
12:5 And there are differences of administrations, but the same Lord.
And there are differences of administrations- not differences of ways of organising a denomination, but different ways of serving God in the assembly. There are various gifts, which implies differences of working, but some gifts, for example that of showing mercy, Romans 12:8, may be exercised in varied ways.
But the same Lord- every kind of service serves the common Lord. The subject of verses 2,3.
12:6 And there are diversities of operations, but it is the same God which worketh all in all.
And there are diversities of operations- that is, different manifestations of God’s purpose worked out through His people.
But it is the same God which worketh all in all- the only true God expresses all aspects of His will in what He empowers all His people to do by way of the exercise of gift. This is the subject of verses 18-31. The God who set the members in the body when He created man, is the Triune God, therefore God here does not stand only for the Father.
12:7 But the manifestation of the Spirit is given to every man to profit withal.
But the manifestation of the Spirit- the Spirit of God manifests Himself through the working out of gift. He does not exalt Himself, but Christ, during this process, John 16:14. The gift is not given to manifest the believer who has the gift. Clearly a person must possess the Spirit, (i.e. must be a believer, Romans 8:9), to exercise a gift.
Is given to every man to profit withal- every believer, whether male or female, (everyone, not just every man), has a gift or gifts to the profit of all the others in the assembly. Just as the Spirit does not parade Himself, so the believer does not have gift for self-exaltation, but the spiritual profit of all. See Romans 1:11. The gift is also given so that Christ may be unveiled, as is implied in 1:9, for Christ will unveil Himself at His coming to earth, and He unveils Himself now in a locality through the local assembly.
No gift which the sisters may possess necessitates them speaking in the assembly gatherings, but their exercise of gifts (such as showing mercy), elevates the tone of the gatherings, and ensures that the Spirit can move ungrieved amongst the believers as they meet in assembly.
12:8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
For- in explanation of the foregoing principles of diversity of gift, differences of service, and involvement in the Spirit’s work of fostering the spiritual growth of the saints.
The gifts mentioned in verses 8-10 are not in operation today, but they are mentioned for the following reasons:
1. They were present at Corinth, but were being abused, so these verses sanction their proper use, and chapters 13 and 14 expose their misuse.
2. The principles involved in these gifts are the same as for gifts that are still present.
3. The mention of these gifts, and their regulation in chapter 14, enable us to recognise the counterfeits that are practised today. One of the tests of the genuineness of gifts is whether the circumstances in which they are exercised is in harmony with the scriptures, e.g. silence of sisters, their covered heads and long hair, godly order, etc.
To one is given by the Spirit the word of wisdom- note it is a word of wisdom, not simply wisdom, which all may ask for, James 1:5. The peculiar circumstances of the early days of this age made special insight into the true nature of things, (which is what wisdom may be defined as), a very real need, and so some were gifted with the ability to know the mind of God in a particular circumstance which had not been covered by the New Testament books that had already been written.
To another the word of knowledge by the same Spirit- similarly, what would afterwards be written by inspired men is known beforehand, with the qualification that some mysteries were reserved for the apostle Paul to reveal, Ephesians 3:3-5.
12:9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit;
To another faith by the same Spirit- clearly this is not saving faith, since not all believers had the gift mentioned here. In those days of transition from Judaism and the law of Moses, there needed to be those with great confidence in God, in order that the rest of the people of God, encouraged by that confidence, might go forward in dependence upon Him.
To another the gifts of healing by the same Spirit- this goes against the idea of some that only the apostles worked miracles. See, for instance, Acts 6:8. Healing was one of the powers of the age to come, Hebrews 6:5, which showed the genuineness of Christ’s claim to be the Messiah.
12:10 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- healings were beneficial, whereas miracles could be judgemental, Acts 13:9-11, and also for the deliverance of the person concerned, Acts 28:3-6.
To another prophecy- this is insight into the mind of God, not just in relation to future events. A very necessary gift before the New Testament was written.
To another discerning of spirits- in those early days, Satan was very active in infiltrating wolves among the sheep, and so the gift which enabled inner motives to be exposed was very much needed. There was also a need for some to be able to recognise the subtle workings of evil spirits who would influence the minds of some with evil doctrines. See Acts 5:1-11; 8:18-23; 13:6-12; 1 Timothy 4:1.
To another diverse kinds of tongues- this shows that the gift of tongues was not for everyone; in fact, the word another is not the usual “allos”, another of the same sort, but “heteros”, another of a different sort, suggesting that this particular gift was given to one whose personality was suited to its exercise. There are families of languages, so this may be what the apostle meant by “kinds of tongues”. The tongues speaker was not limited to a particular group of related languages.
To another the interpretation of tongues- the gift of the ability to speak foreign languages without having learned them was not only a sign of God’s intervention, confirming the truth of what the apostles preached, but it was of practical use, as is demonstrated on the Day of Pentecost. On that day there did not need to be the interpretation of tongues, since those used to a particular language would gather around the preacher who was using it. Normally, however, in the gatherings of the assembly, only a minority would know the meaning of a tongue, and the majority would need it to be interpreted by one gifted to do so. The fact that the person needed a gift to do so shows that he did not know the language beforehand. We must distinguish between the interpretation of the tongue, transferring it from one language to another, and interpreting the meaning of the truth spoken in the tongue.
12:11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
But all these worketh that one and the self-same Spirit- the one Spirit, indwelling each gifted believer alike, energises the use of these gifts.
Dividing to every man severally as he will- severally means separately; each bestowal being seen as a severed-off action by the Spirit in regard to each individual. So we notice that gifts are given to each, to another (of the same sort), to another, (of a different sort), and are given separately. The outworking of the gift, however, is anything but severed-off, being for the good of the whole company, as verse 7 has said. Note the sovereign will of the Spirit, He being a person of the Godhead.
Verses 12-13 The unity of the members of the body
12:12 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 the body is one- the apostle here uses the figure of the human body to illustrate his point. He is not using the word as in the phrase, “A body of people”. The human body is one organic whole, not a mere assembly of parts. This is the theme of verses 13 and 27.
And hath many members- such as limbs, organs, etc. The theme of verses 14-17.
And all the members of that one body- all the different parts of that body which has just been described as one, or unified. The theme of verses 18-21.
Being many, are one body- the sum total of the many members makes just one body in number, and one body in character, being a unified whole. The theme of verses 22-26.
So also is Christ- such also is the case with Christ and His body, of which He is the head. The definite article before “Christ” signifies the same as it does in 1 Corinthians 15:22, namely, that He is the federal head of His people. There is no support for the notion of a mystical “Christ”, composed of Christ and His people under one name. We should expect some teaching on the subject if this were the case. The epistle where this is most likely to occur, the Epistle to the Ephesians, does not give any hint of this. In fact, such scriptures as “Christ is head of the church”, and “Christ loved the church”, (scriptures where the definite article is found before Christ as it is in this verse), obviously go against the idea. We have only to expand the phrase to see it cannot be right. We cannot say “the Christ, consisting of Christ and His people, loved the church”. Of course God called Adam and Eve “Adam”, because Adam was not the man’s personal name only, but the race-name too. In any case, how can the Head be the baptizer if, as “the Christ”, He is part of that which is baptized? It is important to notice the references in this chapter to the church which is Christ’s body, namely verses 12,13, 28. In verses 14-27 it is the human body which gives the apostle the illustration he needs. The local assembly is not a miniature of the universal church, but is an entity in its own right, answerable to the Lord alone.
12:13 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.
For- the explanation as to how the unity between Christ and His people, (which is as close as that between the head and the body), is made.
By one Spirit- the preposition used here emphasises the character of the action which makes into one; the Spirit gives character to the act, hence the result is “the unity of the Spirit”, Ephesians 4:3.
Are we all baptized into one body- on the Day of Pentecost not only did the Holy Spirit fill the disciples, but also filled the house where they were sitting, hence they were immersed in the atmosphere of the Spirit, just as when a person is baptized in water, they are immersed in the element, water. And also, just as when a person is baptized they surrender themselves to Jesus Christ, see Romans 6:3, so on the Day of Pentecost the individuals lost their own identity in favour of their head, Christ. The unity is also formed by the common possession of eternal life, hence the unity of the Godhead governs the unity of the believers, see John 17:20-23. “Are we” is in the aorist passive tense, signifying an event complete in itself, (without specifying when that event was), with believers as the passive objects of the action; in other words, they were not responsible for instigating the baptism, in contrast to water baptism, where the believer is responsible to get himself baptized, Acts 22:16, (Middle voice).
There are those who believe that this is a one-off event, with that which took place at Pentecost credited beforehand to all whom the Lord knew would believe during this present age. It is instructive to notice, however, that when the Spirit came on Cornelius and his household, Peter was reminded, not of what the Lord had said in the Upper Room about the coming of the Spirit, but His words just before He ascended back to heaven. He said to the disciples, “For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence”, Acts 1:5. But notice that Peter quoted those words as follows, “John indeed baptized with water; but ye shall be baptized with the Holy Ghost”, Acts 11:16. In other words, he applied the Lord’s words to what happened to Cornelius, but without the words “not many days hence”, showing that the latter phrase related only to those baptized on the Day of Pentecost, with others baptized at a later date when they believed.
The use of the aorist does not demand that it all happened at Pentecost. The aorist tense is used for an event complete in itself, whenever it happens, past, present or future. The apostle Peter’s baptism in the Spirit was a complete event. The baptism of Cornelius likewise, the baptism of the Corinthians also, when they believed. The point the apostle is making in our chapter that as far as the believers in Corinth were concerned, it was a past event that had been completed.
The baptism of Cornelius in the Spirit is also connected to the fact he received the gift of the Holy Spirit. This happens at conversion, therefore so also does the baptism.
Whether we be Jews or Gentiles- Divinely-made distinctions have gone; the Jew was separate on the basis of a relationship with Jehovah, now when he believes he is brought into a new unity, that of the body of Christ, which over-rides former things. So too for the Gentiles; his former pagan-temple associations are gone.
Whether we be bond or free- these are man-made distinctions, which tend to result in other differences, such as cultural and social. All such things lose their relevance in the body of Christ, where all are equal before God. We see this in Cornelius’ house, where Peter, a Jew, and Cornelius, a Gentile, were found in an equal relationship with God. So also between Cornelius, a freeman, and his household servants, who were possibly bondmen.
And have been all made to drink into one Spirit- this is something we do, in contrast to the baptism in the Spirit. Just as villagers might all share one well, so believers all share the one Spirit. The expression “made to drink” might suggest we were forced to do this. We are either made to do something in ordinary life by coercion by another, or by force of circumstances; the latter is the case here, for the Spirit of God is the only drink, see John 4:13,14; 7:37-39. The sense is, “All have been given the one Spirit to drink”, for they have responded to the Lord’s invitation to come unto Him and drink. In John 4 the Lord was sitting on Jacob’s well as He spoke to the Samaritan woman about drinking. In other words, a Samaritan Gentile was drinking of an Israelite’s well. Now Jew and Gentile drink from the same spiritual fountain. There is not one drink for the Jew and another for the Gentile.
Verses 14-17 The plurality of the members of the body
12:14 For the body is not one member, but many.
For the body is not one member, but many- the figure of the human body provides the apostle with the illustration he needs. Note that when the apostle applies this in verse 27 he refers to the local assembly. It is a mistake to think of the local assembly as simply a miniature of the body of Christ.
Some differences between the church which is Christ’s body, and a local assembly:
| Church which is His body | Local assembly |
| “There is one body”, Ephesians 4:4 | “There be divisions among you”, 1 Corinthians 11:18. |
| No possibility of removal. | “Put away from among yourselves that wicked person”, Corinthians 5:13. |
| All saints from Pentecost to Lord’s coming. | Living saints only. Only believers who have joined. |
| Headship of Christ emphasised. | Lordship of Christ emphasised. |
12:15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?
If the foot shall say “Because I am not the hand, I am not of the body”, is it therefore not of the body? Because the members of the human body here represent members of the spiritual body, the apostle personifies them. Some members do indeed say this sort of thing, not in so many words, but in action, opting out because they feel that they are redundant. Merely saying something does not make it true, and in fact it cannot be true because the baptism of the Spirit has made every member a vital part of the body. The statement is made on the assumption that there is only one active member in the body, (the hand for instance), which is not true as to the human body, and therefore is not true as to the spiritual counterpart. Note the apostle cites members noted for their activity, whereas in the next verse, it is those noted for sensitivity.
12:16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?
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? Here the sensitive members are emphasised; they too are indispensable. In the list of gifts in verses 7-10, five are sensitive, (wisdom, knowledge, faith, prophecy, discerning of spirits) and four are active, (healing, miracles, tongues, interpretation). Note that parts of the head are used as illustration here, emphasising that the local assembly is in view, for it would not be appropriate to speak thus if the church which is His body were in view, since Christ alone is the head of that.
12:17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?
If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? Not only is it not in order for members to opt out, because they are in fact members of the body, (the point in verses 15 and 16), but also they must not opt out because they are needed for the proper functioning of the body. Note that here the nose says the same as the ear did in verse 16, so the fault does not lay with any one sort of member, for all can make the mistake. The idea of smelling is introduced, even though the nose has not been mentioned, to show that the list is endless, and any member could make the mistake the foot and the ear make here.versity of the members of the body
12:18 But now hath God set the members every one of them in the body, as it hath pleased him.
But- in contrast to the ideas that individual members may have.
Now hath God set the members every one of them in the body, as it hath pleased Him- God’s positioning, (set), and God’s pleasure are involved in the structure of the human body, so this should override our preferences and ideas.
12:19 And if they were all one member, where were the body?
And if they were all one member, where were the body?–that is, where would be the body as God designed it?
12:20 But now are they many members, yet but one body.
But now are they many members, yet but one body- by all wanting to be a particular member, so that there is only one, we think to improve on God’s design. But in His wisdom He has designed the body with many members, but still it is one organic whole- so the local assembly.
12:21 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.
And the eye cannot say to the hand- cannot, because there is no possibility of altering God’s design.
I have no need of thee- The eye sees what needs doing, the hand does it, so one is as necessary as the other; the more sophisticated member may seek to dispense with the less complicated one, but usefulness is the main object.
Nor again the head to the feet- the more extreme example, for the head does more than the eye, for it decides to look, and decides what to do after looking, whereas the feet are relatively less useful than the hand. Still, the head cannot say the feet are not necessary. Note the head is reckoned to be a member of the body, showing that the local assembly is in view, with Christ as Lord.
Verses 22-26 Equality of the members of the body
12:22 Nay, much more those members of the body, which seem to be more feeble, are necessary:
Nay- the apostle is decided in his mind that such attitudes are wrong; in fact he goes further, and states now that the very members we discount, are necessary.
Much more those members of the body, which seem to be more feeble, are necessary- rather than being not needed because they seem to us to be feeble, they are in fact vital. Previously the apostle has limited his illustrations to external members of the body, but there are tiny internal parts of our body that are absolutely indispensable.
12:23 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.
And those members of the body, which we think to be less honourable– again our estimate is in view; in verse 22, “seem”, now “think”.
Upon these we bestow more abundant honour- we do, by clothing our less presentable parts decoratively, what God has done by design, namely, balance out the body.
And our uncomely parts have more abundant comeliness- that is, when we have clothed them suitably.
12:24 For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked.
For our comely parts have no need- that is, have no need for this special treatment from us, for the reason next stated.
But God hath tempered the body together, having given more abundant honour to that part which lacked- so He has done by design, what we do by dress. We in fact agree with Him that all should have honour, so why set one member against another? We equate by clothing, God equated by creation.
12:25 That there should be no schism in the body; but that the members should have the same care one for another.
That there should be no schism in the body- the reason why God has tempered (mixed, integrated) the body together. He has made the body to be an organism that works for the good of itself, and with each part in harmony with the other.
But that the members should have the same care one for another- far from division, if members were of different degrees of importance, there should be compassion. The same care needs to be exercised, since each is equally important, and they merit equal concern. God’s design of the body militates against division, and facilitates concern.
12:26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
And whether one member suffer, all the members suffer with it- the members are not said to suffer because of it, but to suffer in sympathy with it; this is because God has tempered the body together.
Or one member be honoured, all the members rejoice with it- note that whilst the other members rejoice with the honoured member, they themselves are honoured, but indirectly, by being part of a body in which one member has been honoured. Modern research is constantly revealing the wonders of particular organs, and they are thereby honoured and recognised, and the whole of the body basks in the prestige. But here the members go further, and rejoice over the honouring of one member, even though they are not individually honoured.
Verse 27 The solidarity and individuality of the members of the body
12:27 Now ye are the body of Christ, and members in particular.
Now ye are the body of Christ- there are two emphatic personal pronouns in the passage, here, and verse 13. There the “we” signifies all believers, whereas here the “ye” signifies the church of God which is at Corinth, to which Paul is writing, and by extension, to every local assembly. The truths relative to the human body he has been enlarging on, are therefore relevant in the local context. To be (the) body of Christ, (with the word “the” in italics, signifying that the phrase is characteristic, not definitive), means to have the character of a body. The local assembly is so like a human body in its functioning, that just as a human body manifests and gives representation to his person as a human being, so also the local assembly represents and manifests Christ in the locality. The local assembly does not represent the whole church, nor is it merely a miniature of the whole church, but rather, represents Christ.
And members in particular– the solidarity of a local assembly is not to cancel the individuality of the particular members. Each must function according to Divine pleasure and positioning, as is true with the human body.
Verses 12:28-30 The priority of some members of the body
12:28 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.
And God hath set some in the church- the apostle is now speaking of the church which is His body, since he refers to apostles, who were not set in local assemblies at the beginning, and who are certainly not set there now.
The apostle referred to the church which is Christ’s body in verses 12 and 13, and then showed how a local assembly, helped by the perfect example of unity and diversity which that supplies, may work out unity and diversity in the local company. So here, the church which is Christ’s body is mentioned again, in connection with the priority of certain gifts, so that in chapter 14, after the parenthesis of chapter 13, the relative importance of certain gifts may be worked out locally.
First, apostles, secondarily prophets- who were responsible to lay the doctrinal foundation of the church, Ephesians 1:20. Note the words “first…secondarily…thirdly”, which indicate order of priority. Paul is not simply making a list, but given the order of importance of the gifts mentioned.
The apostle is showing that whilst diversity is important, there are some gifts that are indispensable, and should be recognised as such. The apostles and prophets were not especially local gifts, so their mention here is to maintain their priority in the Divine scheme of things.
Thirdly teachers- seeing this is the first gift in this list of priorities that is available today, it should be valued. There should be exercise of heart on the part of the brothers as to whether this is their gift. If so, it should be stirred up, 2 Timothy 1:6.
After that- still with the order of importance in view
Miracles- a gift set in a class by itself here, (for “after that” is the same as “then”, and separates the different categories, so the structure is: [apostles, prophets, teachers] after that [miracles] then [healings, helps, governments, tongues]). Miracles were important in early days to show God’s approval of the truth taught by the apostles, prophets and teachers.
Then gifts of healings, helps, governments, diversities of tongues- this is the last class of gifts, and it is significant that the apostle puts tongues last in the last class, the very gift the Corinthians wanted to put first.
12:29 Are all apostles? are all prophets? are all teachers? are all workers of miracles?
12:30 Have all the gifts of healing? do all speak with tongues? do all interpret?
Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? Do all speak with tongues? Do all interpret? The answer to these question is obviously, No. Notice healing is placed before tongues, for the latter can be counterfeited, whereas healing cannot.
Verse 31 Charity to all members of the body
12:31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
But covet earnestly the best gifts- desire that the Lord may grant these gifts to members of the assembly, so that the testimony to Christ may be strengthened. There does not seem to be support for the idea that a believer may desire an extra gift for himself. Because gifts are the manifestation of the indwelling Spirit, verse 7, then all the potential for the exercise of gift is present from the moment of conversion.
And yet show I unto you a more excellent way- not the way of ignoring gifts, much less of seeking the spectacular ones, but rather, the way of combining the exercise of gift with the expression of charity to all believers. This charity is the subject of the next chapter, and prepares the way for the regulation of the exercise of two particular gifts in chapter 14.