mh_parser/vol_split/46 - 1Corinthians/Chapter 12.xml

<div2 id="iCor.xiii" n="xiii" next="iCor.xiv" prev="iCor.xii" progress="48.03%" title="Chapter XII">
<h2 id="iCor.xiii-p0.1">F I R S T   C O R I N T H I A N
S.</h2>
<h3 id="iCor.xiii-p0.2">CHAP. XII.</h3>
<p class="intro" id="iCor.xiii-p1">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, <scripRef id="iCor.xiii-p1.1" osisRef="Bible:Rom.12.1-Rom.12.11" parsed="|Rom|12|1|12|11" passage="Ro 12:1-11">ver.
1-11</scripRef>. 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, <scripRef id="iCor.xiii-p1.2" osisRef="Bible:Rom.12.12-Rom.12.26" parsed="|Rom|12|12|12|26" passage="Ro 12:12-26">ver. 12-26</scripRef>. 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, <scripRef id="iCor.xiii-p1.3" osisRef="Bible:Rom.12.27-Rom.12.30" parsed="|Rom|12|27|12|30" passage="Ro 12:27-30">ver. 27-30</scripRef>. And
them, IV. Closes with an exhortation to seek somewhat more
beneficial than these gifts, <scripRef id="iCor.xiii-p1.4" osisRef="Bible:Rom.12.31" parsed="|Rom|12|31|0|0" passage="Ro 12:31">ver.
31</scripRef>.</p>
<scripCom id="iCor.xiii-p1.5" osisRef="Bible:1Cor.12" parsed="|1Cor|12|0|0|0" passage="1Co 12" type="Commentary"/>
<scripCom id="iCor.xiii-p1.6" osisRef="Bible:1Cor.12.1-1Cor.12.11" parsed="|1Cor|12|1|12|11" passage="1Co 12:1-11" type="Commentary"/><div class="Commentary" id="Bible:1Cor.12.1-1Cor.12.11">
<h4 id="iCor.xiii-p1.7">On Spiritual Gifts. (<span class="smallcaps" id="iCor.xiii-p1.8">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.xiii-p2">1 Now concerning spiritual <i>gifts,</i>
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
<i>that</i> 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
<i>divers</i> 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.</p>
<p class="indent" id="iCor.xiii-p3">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,
<b><i>charismata</i></b> and <b><i>charis,</i></b> 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,</p>
<p class="indent" id="iCor.xiii-p4">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.</p>
<p class="indent" id="iCor.xiii-p5">II. He puts them in the mind of the sad
state out of which they had been recovered: <i>You were Gentiles,
carried away to dumb idols, even as you were led,</i> <scripRef id="iCor.xiii-p5.1" osisRef="Bible:Rom.12.2" parsed="|Rom|12|2|0|0" passage="Ro 12:2"><i>v.</i> 2</scripRef>. 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 <i>were Gentiles.</i>
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, <scripRef id="iCor.xiii-p5.2" osisRef="Bible:Eph.2.12" parsed="|Eph|2|12|0|0" passage="Eph 2:12">Eph. ii. 12</scripRef>. 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: <i>You were Gentiles.</i> 2. The conduct
they were under: <i>Carried away to these dumb idols, even as you
were led.</i> 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, <i>that had ears but could
not hear, and mouths but could not speak,</i> <scripRef id="iCor.xiii-p5.3" osisRef="Bible:Ps.115.5-Ps.115.6" parsed="|Ps|115|5|115|6" passage="Ps 115:5,6">Ps. cxv. 5, 6</scripRef>. 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!</p>
<p class="indent" id="iCor.xiii-p6">III. He shows them how they might discern
those gifts that were from the Spirit of God, true spiritual gifts:
<i>No man, speaking by the Spirit, calls Jesus accursed.</i> 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 <i>Horæ in
loc.</i>), 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 <i>no man could say Jesus was the Lord</i> (that is,
live by this faith, and work miracles to prove it), <i>but it must
be by the Holy Ghost.</i> 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 <i>Lord,</i> 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,</p>
<p class="indent" id="iCor.xiii-p7">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, <scripRef id="iCor.xiii-p7.1" osisRef="Bible:Rom.12.4" parsed="|Rom|12|4|0|0" passage="Ro 12:4"><i>v.</i> 4</scripRef>.
<i>There are diversities of gifts,</i> such as revelations,
tongues, prophecy, interpretations of tongues; <i>but the same
Spirit.</i> There are differences of administrations, or different
offices, and officers to discharge them, different ordinances and
institutions (see <scripRef id="iCor.xiii-p7.2" osisRef="Bible:Rom.12.28-Rom.12.30" parsed="|Rom|12|28|12|30" passage="Ro 12:28-30"><i>v.</i>
28-30</scripRef>), but the same Lord, who appointed all, <scripRef id="iCor.xiii-p7.3" osisRef="Bible:Rom.12.6" parsed="|Rom|12|6|0|0" passage="Ro 12:6"><i>v.</i> 6</scripRef>. <i>There are diversities
of operations,</i> or miraculous powers, called <b><i>energemata
dynameon</i></b> (<scripRef id="iCor.xiii-p7.4" osisRef="Bible:Rom.12.10" parsed="|Rom|12|10|0|0" passage="Ro 12:10"><i>v.</i>
10</scripRef>), as here <b><i>energemata,</i></b> <i>but it is the
same God that worketh all in all.</i> 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, <scripRef id="iCor.xiii-p7.5" osisRef="Bible:Rom.12.8-Rom.12.10" parsed="|Rom|12|8|12|10" passage="Ro 12:8-10"><i>v.</i> 8-10</scripRef>. Several persons had
their several gifts, some one, some another, all from and by the
same Spirit. To one was given the <i>word of wisdom;</i> 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.—<i>To
another the word of knowledge, by the same Spirit;</i> that is, say
some, the knowledge of mysteries (<scripRef id="iCor.xiii-p7.6" osisRef="Bible:Rom.2.13" parsed="|Rom|2|13|0|0" passage="Ro 2:13"><i>ch.</i> ii. 13</scripRef>): 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.—<i>To another faith, by the same Spirit;</i> 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.—<i>To another the gift of
healing, by the same Spirit;</i> that is, healing the sick, either
by laying on of hands, or anointing with oil, or with a bare
word.—<i>To another the working of miracles;</i> the efficacies of
powers, <b><i>energemata dynameon,</i></b> 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.—<i>To
another prophecy,</i> 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 <scripRef id="iCor.xiii-p7.7" osisRef="Bible:Rom.14.24" parsed="|Rom|14|24|0|0" passage="Ro 14:24"><i>ch.</i> xiv. 24</scripRef>.—<i>To another the
discerning of Spirits,</i> 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,
<scripRef id="iCor.xiii-p7.8" osisRef="Bible:Acts.5.3" parsed="|Acts|5|3|0|0" passage="Ac 5:3">Acts v. 3</scripRef>.—<i>To another
divers kinds of tongues,</i> or ability to speak languages by
inspiration.—<i>To another the interpretation of tongues,</i> 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.</p>
<p class="indent" id="iCor.xiii-p8">V. The end for which these gifts were
bestowed: <i>The manifestation of the Spirit is given to every man
to profit withal,</i> <scripRef id="iCor.xiii-p8.1" osisRef="Bible:Rom.12.7" parsed="|Rom|12|7|0|0" passage="Ro 12:7"><i>v.</i>
7</scripRef>. 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,
<scripRef id="iCor.xiii-p8.2" osisRef="Bible:Phil.4.17" parsed="|Phil|4|17|0|0" passage="Php 4:17">Phil. iv. 17</scripRef>. 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.</p>
<p class="indent" id="iCor.xiii-p9">VI. The measure and proportion in which
they are given: <i>All these worketh one and the same Spirit,
dividing to every man as he will.</i> 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.</p>
</div><scripCom id="iCor.xiii-p9.1" osisRef="Bible:1Cor.12.12-1Cor.12.26" parsed="|1Cor|12|12|12|26" passage="1Co 12:12-26" type="Commentary"/><div class="Commentary" id="Bible:1Cor.12.12-1Cor.12.26">
<h4 id="iCor.xiii-p9.2">Union Recommended. (<span class="smallcaps" id="iCor.xiii-p9.3">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.xiii-p10">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 <i>is</i> Christ.   13 For by one Spirit are we
all baptized into one body, whether <i>we be</i> Jews or Gentiles,
whether <i>we be</i> 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
<i>were</i> an eye, where <i>were</i> the hearing? If the whole
<i>were</i> hearing, where <i>were</i> 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
<i>were</i> the body?   20 But now <i>are they</i> 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 <i>members</i> of the body, which we think to be less
honourable, upon these we bestow more abundant honour; and our
uncomely <i>parts</i> have more abundant comeliness.   24 For
our comely <i>parts</i> have no need: but God hath tempered the
body together, having given more abundant honour to that
<i>part</i> which lacked:   25 That there should be no schism
in the body; but <i>that</i> 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.</p>
<p class="indent" id="iCor.xiii-p11">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.</p>
<p class="indent" id="iCor.xiii-p12">I. By telling us that one body may have
many members, and that the many members of the same body make but
one body (<scripRef id="iCor.xiii-p12.1" osisRef="Bible:Rom.12.12" parsed="|Rom|12|12|0|0" passage="Ro 12:12"><i>v.</i> 12</scripRef>):
<i>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;</i>
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
<i>baptized into the same body, and made to drink of the same
Spirit,</i> <scripRef id="iCor.xiii-p12.2" osisRef="Bible:Rom.12.13" parsed="|Rom|12|13|0|0" passage="Ro 12:13"><i>v.</i> 13</scripRef>.
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 <i>the washing of
regeneration,</i> <scripRef id="iCor.xiii-p12.3" osisRef="Bible:Titus.3.5" parsed="|Titus|3|5|0|0" passage="Tit 3:5">Tit. iii.
5</scripRef>. 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.</p>
<p class="indent" id="iCor.xiii-p13">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? <scripRef id="iCor.xiii-p13.1" osisRef="Bible:Rom.12.15-Rom.12.16" parsed="|Rom|12|15|12|16" passage="Ro 12:15,16"><i>v.</i> 15, 16</scripRef>. 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: <i>Were the whole body eye,
where were the hearing? Were the whole ear, where were the
smelling?</i> <scripRef id="iCor.xiii-p13.2" osisRef="Bible:Rom.12.17" parsed="|Rom|12|17|0|0" passage="Ro 12:17"><i>v.</i> 17</scripRef>.
<i>If all were one member, where were the body?</i> <scripRef id="iCor.xiii-p13.3" osisRef="Bible:Rom.12.19" parsed="|Rom|12|19|0|0" passage="Ro 12:19"><i>v.</i> 19</scripRef>. <i>They are many
members,</i> and for that reason must have distinction among them,
<i>and yet are but one body,</i> <scripRef id="iCor.xiii-p13.4" osisRef="Bible:Rom.12.20" parsed="|Rom|12|20|0|0" passage="Ro 12:20"><i>v.</i> 20</scripRef>. 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, &amp;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: <i>But now hath God
set the members, every one of them, in the body, as it hath pleased
him,</i> <scripRef id="iCor.xiii-p13.5" osisRef="Bible:Rom.12.18" parsed="|Rom|12|18|0|0" passage="Ro 12:18"><i>v.</i> 18</scripRef>. 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: <i>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:</i> nay, those members of the
body <i>which seem to be more feeble</i> (the bowels, &amp;c.)
<i>are necessary</i> (<scripRef id="iCor.xiii-p13.6" osisRef="Bible:Rom.12.21-Rom.12.22" parsed="|Rom|12|21|12|22" passage="Ro 12:21,22"><i>v.</i> 21,
22</scripRef>); 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 <i>on the less honourable
members more abundant honour is bestowed, and our uncomely parts
have more abundant comeliness.</i> 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, <scripRef id="iCor.xiii-p13.7" osisRef="Bible:Rom.12.24" parsed="|Rom|12|24|0|0" passage="Ro 12:24"><i>v.</i> 24</scripRef>. 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, <scripRef id="iCor.xiii-p13.8" osisRef="Bible:Rom.12.25-Rom.12.26" parsed="|Rom|12|25|12|26" passage="Ro 12:25,26"><i>v.</i> 25, 26</scripRef>. God has tempered the
members of the body natural in the manner mentioned, that <i>there
might be no schism in the body</i> (<scripRef id="iCor.xiii-p13.9" osisRef="Bible:Rom.12.25" parsed="|Rom|12|25|0|0" passage="Ro 12:25"><i>v.</i> 25</scripRef>), 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.</p>
</div><scripCom id="iCor.xiii-p13.10" osisRef="Bible:1Cor.12.27-1Cor.12.31" parsed="|1Cor|12|27|12|31" passage="1Co 12:27-31" type="Commentary"/><div class="Commentary" id="Bible:1Cor.12.27-1Cor.12.31">
<h4 id="iCor.xiii-p13.11">On Spiritual Gifts. (<span class="smallcaps" id="iCor.xiii-p13.12">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.xiii-p14">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 <i>Are</i> all apostles? <i>are</i> all
prophets? <i>are</i> all teachers? <i>are</i> 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.</p>
<p class="indent" id="iCor.xiii-p15">I. Here the apostle sums up the argument,
and applies this similitude to the church of Christ, concerning
which observe,</p>
<p class="indent" id="iCor.xiii-p16">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 (<scripRef id="iCor.xiii-p16.1" osisRef="Bible:Rom.12.27" parsed="|Rom|12|27|0|0" passage="Ro 12:27"><i>v.</i>
27</scripRef>): <i>Now you are the body of Christ, and members in
particular,</i> 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.</p>
<p class="indent" id="iCor.xiii-p17">2. The variety of offices instituted by
Christ, and gifts or favours dispensed by him (<scripRef id="iCor.xiii-p17.1" osisRef="Bible:Rom.12.28" parsed="|Rom|12|28|0|0" passage="Ro 12:28"><i>v.</i> 28</scripRef>): <i>God hath set some in the
church; first, apostles,</i> the chief ministers entrusted with all
the powers necessary to found a church, and make an entire
revelation of God's will. <i>Secondarily, prophets,</i> or persons
enabled by inspiration, as the evangelists did. <i>Thirdly,
teachers,</i> those who labour in word and doctrine, whether with
pastoral charge or without it. After that, <i>miracles,</i> or
miracle-workers. <i>The gifts of healing,</i> or those who had
power to heal diseases; <i>helps,</i> or such as had compassion on
the sick and weak, and ministered to them; <i>governments,</i> or
such as had the disposal of the charitable contributions of the
church, and dealt them out to the poor; <i>diversities of
tongues,</i> 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 <scripRef id="iCor.xiii-p17.2" osisRef="Bible:Rom.14.1-Rom.14.23" parsed="|Rom|14|1|14|23" passage="Ro 14:1-23"><i>ch.</i>
xiv.</scripRef> 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 (<scripRef id="iCor.xiii-p17.3" osisRef="Bible:Rom.12.29-Rom.12.30" parsed="|Rom|12|29|12|30" passage="Ro 12:29,30"><i>v.</i> 29, 30</scripRef>): <i>Are all apostles?
Are all prophets?</i> 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!</p>
<p class="indent" id="iCor.xiii-p18">II. He closes this chapter with an advice
(as the generality read it) and a hint. 1. An advice to covet the
best gifts, <b><i>charismata ta kreittona</i></b>—<i>dona potiora,
præstantiora,</i> 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: <b><i>zeloute,</i></b> <i>You are envious</i> at each
other's gifts. In <scripRef id="iCor.xiii-p18.1" osisRef="Bible:Rom.13.4" parsed="|Rom|13|4|0|0" passage="Ro 13:4"><i>ch.</i> xiii.
4</scripRef>, 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. <i>Only of pride
cometh contention.</i> 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.</p>
</div></div2>