返回Chapter 12
Chapter 12
Chapter Twelve
1 Cor. 12:1. I do not wish to leave you, brethren, in ignorance concerning spiritual gifts.
That is, about the gifts of the Spirit. The matter is as follows. Those who believed and were baptized in the beginning all received the Spirit. Since He was invisible, an outward proof of His power was given; and those who received Him either spoke in various tongues, or prophesied, or worked miracles. Among the Corinthians, these gifts caused disturbances: those who received more were puffed up, and those who received less envied them. Moreover, there were certain soothsayers and false prophets, and it was difficult to distinguish them from the divinely inspired prophets. So then, all of this is being corrected, and first of all the matter of the soothsayers.
1 Cor. 12:2. You know that when you were pagans, you went to mute idols – just as you were led.
He gives a sign of a soothsayer for distinguishing a prophet, and says: whoever prophesies through idols, under the inspiration of an unclean spirit, is as if led by someone, dragged along bound by the spirit, knowing nothing of what he utters, but being in a state of frenzy and demonic possession. But a prophet is not like that; he speaks everything with a sound mind. This is the first distinction between a demon-possessed diviner and a God-inspired prophet.
1 Cor. 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.
And he says this: let this be for you a sign of a false prophet: he "anathematizes," that is, blasphemes and speaks evil of Jesus; conversely, a sign of a true prophet: he utters the name of the Lord with praise. But what about the catechumens? How do they, not yet having the Spirit, name Jesus? But the discussion now is not about them, but about believers and unbelievers. And what about the demons? Did they not call Jesus by the name of the Lord (Mark 5:7)? But they called upon Him under blows and against their will, and voluntarily and without being struck — never.
1 Cor. 12:4. The gifts are various, but the Spirit is one and the same.
Having shown the difference between a prophet and a false prophet, he speaks also about the gifts, in order to correct those who were reaching the point of division because of them. And first he heals the one who received the lesser gift and therefore grieves. Why are you offended that you did not receive as much as another? This is not something owed, but a grace and a gift. Therefore be grateful that God, who owes you nothing, gave you something. Moreover, to both you and him the same God gave. For it was not an angel who gave to you and God to him, but to both of you the one and the same Spirit gave.
1 Cor. 12:5. And there are differences of ministries, but the same Lord.
He also mentioned the Son as the bestower of blessings. He spoke of ministries in order to further console the one who grieves. For having heard the word "gift" and having received less, he could grieve that he was shortchanged in the giving. But hearing about "ministry," not so; for it indicates labor and toil. Why then do you grieve, when He commanded others to labor more, but spared you?
1 Cor. 12:6. And there are diversities of operations, but it is the same God who works all in all.
Here He mentioned also the Father, Who produces operations in all believers. And behold for you the perfect Trinity. Now the gift, and the operation, and the ministry are one and the same thing, although they differ in names: for they are equally given by the Spirit, and by the Son, and by the Father. Notice also that he mentioned the Spirit first, and the Father last: this is for the sake of those who are too particular about order.
1 Cor. 12:7. But to each one is given the manifestation of the Spirit for the common benefit.
Lest anyone should say: "So what? Even if there is one and the same Lord, and one and the same Spirit, and one and the same God, yet I received less?" – anticipating this, he says: this was beneficial for you. He calls the miracles a "manifestation of the Spirit." For from them it was clear that the Spirit dwelt in those who were baptized. Why then do you grieve? Whether your gift is greater or lesser, it is evident that you have the Spirit; what then is there for you to be concerned about?
1 Cor. 12:8. To one is given by the Spirit (δια του πνεύματος) the word of wisdom.
What John the Theologian had, so also Paul himself. Note also that concerning the Spirit the preposition δια (through) is used here.
1 Cor. 12:8. To another the word of knowledge, by the same Spirit.
Which many of the believers had, themselves possessing knowledge, but unable to teach others. For wisdom (σοφία) teaches, being a certain clarity (σαφεία), since it reveals even what is hidden. Everywhere he mentions one and the same Spirit, in order to console (as has been said many times) the one who received less.
1 Cor. 12:9. To another faith, by the same Spirit.
Faith not in dogmas, but wonder-working faith, which even moves mountains (Matt. 17:20).
1 Cor. 12:9. To another the gifts of healings, by the same Spirit.
The gift of healing every disease and every infirmity.
1 Cor. 12:10. To another the working of miracles.
One who had such [gifts] could also punish the disobedient, as, for example, Paul struck Elymas with blindness (Acts 13:11), and Peter struck Ananias with death (Acts 5:3–5). One who had received the gifts of healings could not do this.
1 Cor. 12:10. To another prophecy, to another the discerning of spirits.
That is, the ability to know who is spiritual and who is unspiritual, who is a prophet and who is a deceiver.
1 Cor. 12:10. To another various kinds of tongues, to another the interpretation of tongues.
The gift of tongues among the Corinthians was in abundance; it was by this gift that they were most puffed up, since it was the first given to the apostles and therefore was considered the most important of all. But this is not so. For the gift of teaching is more important, and the interpretation of tongues is more important than the gift of simply speaking in tongues.
1 Cor. 12:11. But all these things are produced by one and the same Spirit, distributing to each one individually, as He wills.
Again he proposes the same consolation, that is, that one and the same Spirit produces all things. And he especially shuts the mouth of the one who is not satisfied with his own lot; for he says: as He wills, so He acts. Who then are you to be dissatisfied? Note this saying also against those who have risen up against the Spirit. For He acts not as He is commanded, but as He wills. Therefore He is Master and God. And He acts just as the Father also, who produces all things in all (above, 1 Cor. 12:6).
1 Cor. 12:12. For just as the body is one, but has many members, and all the members of the one body, though they are many, constitute one body, – so also is Christ.
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.
1 Cor. 12:13. For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free.
Now he shows how the Church is like the example of one body, and says: we all, including myself, Paul, were baptized by one and the same Spirit into one body, that is, so as to be one body. For we were not baptized by one Spirit—you by one and I by another—but by one and the same. Therefore I too have nothing greater in comparison with you. For we were baptized into one body, that is, so that Jews and Greeks, slaves and free, might be one body. And if the Spirit united those who were so far apart, how much more, after we have become one, should we not grieve, even though there is some distinction among us.
1 Cor. 12:13. And all have been made to drink of one Spirit.
It seems he is speaking of the spiritual meal, of bread and wine; for by the words "the Spirit that gave us drink," he indicated both: the Blood and the Flesh. However, closer to the truth, he is speaking here of the coming of the Spirit upon us, which took place at the time of baptism, before the partaking of the Holy Mysteries. He said "were given to drink," borrowing the image from trees watered by one and the same spring. Thus, one Spirit gave us drink and watered us, and made us one body.
1 Cor. 12:14. For the body is not one member, but many.
Do not be amazed, he says, that being so many we are one body; for in the human body too, with its many members, one can find one body.
1 Cor. 12:15-16. If the foot says: I do not belong to the body, because I am not the hand, does it therefore not belong to the body? And if the ear says: I do not belong to the body, because I am not the eye, does it therefore not belong to the body?
He presents the members of the body as speaking and murmuring that they are diminished before the other members, in order that, having demonstrated the senselessness of the murmuring of the members, he might expose those who in the Church murmur that there are some greater than them. He puts forward two extreme members, the foot and the ear, and presents the foot as speaking not with the eye, but with the hand, which has a slight advantage over it. And the ear he presents as speaking with the eye: for we always envy usually not those who greatly surpass us, but those who are a little above us. So then, he says, if the foot should say that I am not part of the body because I do not occupy the middle place like the hand, but am below all, is it really for this reason, that is, because it is not a hand, that it does not belong to the body? For whether or not it is a member of the body depends not on its position, but on whether it is joined or not joined to the body. Likewise, if the ear should say: "since I am not an eye, I refuse entirely to be a part and member of the body," it will all the same remain in the place appointed to it from the beginning, and will fulfill its purpose. So you also, who have received, in your opinion, a lesser gift, do not murmur. For you are a member of the Church of Christ, even though you have received a lower place. But when you yourself separate from the Church and break your union with her, then you will no longer be a member. Therefore, if you wish to be a member of the Church, preserve unity with her...
1 Cor. 12:17. If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the sense of smell be?
Since he mentioned the eye and the foot, the ear and the hand, and presented them as reasoning about elevation and degradation, and through this the Corinthians would naturally again come to grief rather than consolation, he now shows that it is useful and necessary for the gifts to be diverse. For if the whole body were one member, where would the rest of the members be? Are you not ashamed to reject so many members and exalt only yourself?
1 Cor. 12:18. But now God has set the members, each one of them, in the body as it pleased Him.
With great force he shuts their mouths when he says that God willed it, and appointed to each individual member its proper place (for this is what "arranged" means). Neither should the foot, which occupies the lower place, grieve, for so it pleased God, and it is beneficial for it precisely to be placed below. Nor should the head, which is above, be puffed up, for this is from God and not its own doing. So also in the Church, God placed one person low, which is beneficial for him, and set another person high; the first should be content, and the last should not be puffed up.
1 Cor. 12:19-20. But if all were one member, where would the body be? But now there are many members, yet one body.
Note the wisdom: he shuts their mouths by the very thing that seemed to produce faintheartedness, that is, by the fact that the gifts are diverse and unequal in honor. For if there were not diverse members, there would not be one body; and if there were not one body, there would not be equal honor. But as it is, all have equal honor, precisely because all are united into one body. From the fact that there are diverse members, one body is composed; and from the fact that the body is one, equal honor belongs to them all, for the very reason that they serve the fullness of one body. For he says: there are many members, but one body.
1 Cor. 12:21. The eye cannot say to the hand, "I have no need of you"; or likewise the head to the feet, "I have no need of you."
Having subdued those who have lesser gifts, he now turns his speech to those who have greater gifts and exalt themselves over those who do not have them. For, he says, just as the eye cannot say to the other members, "I have no need of you" (for when one member is lacking, the whole body is imperfect), so also those who have received greater gifts cannot exalt themselves over those who have received lesser gifts. For the former need the latter, since they alone by themselves cannot build up the Church. He said well, "cannot"; for one may desire even much, but in reality it will not be so.
1 Cor. 12:22-24. On the contrary, the members of the body which seem to be weaker are much more necessary, and those which we think to be less honorable in the body, upon these we bestow more abundant care; and our uncomely parts are more abundantly covered.
Now he proves that the members considered lesser are both useful and necessary; for they only seem lesser, but are not so in reality. What then are these members that appear weaker and more dishonorable, yet are necessary? Some say these are the reproductive organs, which are considered dishonorable and uncomely, yet are so necessary that without them there is no life. To them we also bestow greater honor; for a person may be naked in the whole body, but will not allow them to remain uncovered. Others call the eyes the weaker yet necessary members; for being small and much weaker than the other members, they are extremely necessary. The feet they call the more dishonorable and uncomely members. We bestow greater care upon the eyes because they are weak; we look after and care for the feet, even though they occupy a low place and seem dishonorable. One may understand in these words three orders: some members are weak and necessary, for example, the eyes; others are dishonorable, for example, the feet; others are uncomely, for example, the reproductive organs.
1 Cor. 12:24. But our presentable parts have no need of that.
Lest anyone should say: what reason is there to bestow care upon the uncomely and less honorable members, while leaving the comely ones in neglect? We do not, he says, despise them, but they, being by their nature comely, have no need of anything from us.
1 Cor. 12:24. But God tempered the body together.
Did He not mix and arrange into one? For that which is mixed becomes one; then in one thing, where is the greater and the lesser?
1 Cor. 12:24-25. Having bestowed greater care upon that which is less comely, so that there should be no division in the body.
He did not say "uncomely" or "dishonored," but "less perfect." For by nature no member is uncomely or dishonored. To the less perfect, he says, He gave greater honor. Therefore do not grieve, for you have been honored more than the others. Here is the reason as well: that there be no division in the body. For if some members enjoyed care from us as well, while others were neglected and left without our attention, they would become divided among themselves, being unable to maintain their union, and upon their division the remaining members would also fall into disorder, on account of the division in the body. So also you who have been deemed worthy of greater gifts, do not exalt yourselves over those who received less, lest upon their separation from you, you too should suffer harm.
1 Cor. 12:25. But that all the members equally cared for one another.
It is not enough, he says, that the members not be divided, but there must be great love and harmony among them; and each one must care for and look after the least member, and care not simply, but "equally," that is, so that the least member enjoys the same care as the important one. Thus, when a thorn falls and pierces the heel of the foot, the whole body feels it and takes care: the head bends down, the back curves, the belly and thighs contract, the eyes look with great attentiveness, the hands pull out the splinter. The same happens with the rest of the members as well.
1 Cor. 12:26. Therefore, if one member suffers, all the members suffer with it; if one member is glorified, all the members rejoice with it.
A close union makes misfortune and prosperity common. Thus, as we said, when the heel has a splinter, everything suffers. Conversely, when the head is crowned, then for the other members too there is glory and joy, the eyes become brighter, and the whole body appears beautiful.
1 Cor. 12:27. And you are the body of Christ, and individually members.
Lest they should say: "how does the example of the body and members relate to us?", he says: and you are the body of Christ and members. If in the human body there should be no discord, then how much more so in the body of Christ? Since they alone did not constitute the fullness of the body of Christ, but rather the believers throughout the whole world, he added: "and individually members." Although they did not constitute the whole body, they were nevertheless members, and indeed "individually." For in relation to your church, you are the body of Christ, as a whole Church; but in relation to the Catholic Church, which exists throughout the whole world, whose body consists of churches everywhere and has Christ as its head, you are members, since you are a part of it.
1 Cor. 12:28. And God has appointed some in the Church, first Apostles, second prophets.
God has appointed: so how do you oppose God? He places apostles first, because they are the distributors of all good things; second, prophets — not Old Testament ones (for they prophesied about the coming of Christ until John: Matt. 11:13), but those who after the coming of Christ prophesied in the New Testament, such as the daughters of Philip, Agabus, and many others. For this grace of the Spirit was abundant in every Church. He numbers them "first, second" in order that, by placing the gift of tongues last, he might humble those who boasted of it:
1 Cor. 12:28. Thirdly, teachers.
The prophet announces everything from the Spirit, but the teacher also from himself: therefore he is third.
1 Cor. 12:28. Then, to others He gave miraculous powers, also gifts of healings.
Powers both healed the sick and punished opponents, while gifts of healings only cured; therefore he places the former above the latter. And before both of these, the teacher is justly placed, who teaches by deed and word.
1 Cor. 12:28. Helps, governments.
That is, assistance to the weak and the administration or management of the brethren's property. Although this also depends on our own effort, he calls them gifts of God, persuading us to be grateful and to look to Him, and not to be puffed up.
1 Cor. 12:28. Various tongues.
The gift of tongues he placed last, in order to humble those who boasted of it.
1 Cor. 12:29-30. Are all Apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of healings? Do all speak with tongues? Are all interpreters?
When the greater and lesser gifts had been enumerated in order, it was natural for them to be grieved. Therefore he again comforts those who had the lesser gifts. Why, he says, are you sorrowful that you do not have, perhaps, the gift of prophecy? Consider that you have what the prophet does not, and what one has, the other does not. For you it is fitting and far more profitable that the gifts be distributed in this way, so that each person would have need of his neighbor.
1 Cor. 12:31. Earnestly desire the greater gifts (τα κρείττονα).
He secretly hinted that they themselves were to blame for having received lesser gifts. For by the word "earnestly desire" he demands effort on their part, and a greater striving toward the spiritual. In the Greek it does not say "greater" (τα μείζονα), but "better" (τα κρείττονα), that is, the most useful.
1 Cor. 12:31. And I will show you a still more excellent way.
If you earnestly desire the gifts, then together with these ways (the word "still" points to this) I will show you one "more excellent" way, that is, a superior one, which leads to all the gifts. He means love.
1 Cor. 12:1. I do not wish to leave you, brethren, in ignorance concerning spiritual gifts.
That is, about the gifts of the Spirit. The matter is as follows. Those who believed and were baptized in the beginning all received the Spirit. Since He was invisible, an outward proof of His power was given; and those who received Him either spoke in various tongues, or prophesied, or worked miracles. Among the Corinthians, these gifts caused disturbances: those who received more were puffed up, and those who received less envied them. Moreover, there were certain soothsayers and false prophets, and it was difficult to distinguish them from the divinely inspired prophets. So then, all of this is being corrected, and first of all the matter of the soothsayers.
1 Cor. 12:2. You know that when you were pagans, you went to mute idols – just as you were led.
He gives a sign of a soothsayer for distinguishing a prophet, and says: whoever prophesies through idols, under the inspiration of an unclean spirit, is as if led by someone, dragged along bound by the spirit, knowing nothing of what he utters, but being in a state of frenzy and demonic possession. But a prophet is not like that; he speaks everything with a sound mind. This is the first distinction between a demon-possessed diviner and a God-inspired prophet.
1 Cor. 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.
And he says this: let this be for you a sign of a false prophet: he "anathematizes," that is, blasphemes and speaks evil of Jesus; conversely, a sign of a true prophet: he utters the name of the Lord with praise. But what about the catechumens? How do they, not yet having the Spirit, name Jesus? But the discussion now is not about them, but about believers and unbelievers. And what about the demons? Did they not call Jesus by the name of the Lord (Mark 5:7)? But they called upon Him under blows and against their will, and voluntarily and without being struck — never.
1 Cor. 12:4. The gifts are various, but the Spirit is one and the same.
Having shown the difference between a prophet and a false prophet, he speaks also about the gifts, in order to correct those who were reaching the point of division because of them. And first he heals the one who received the lesser gift and therefore grieves. Why are you offended that you did not receive as much as another? This is not something owed, but a grace and a gift. Therefore be grateful that God, who owes you nothing, gave you something. Moreover, to both you and him the same God gave. For it was not an angel who gave to you and God to him, but to both of you the one and the same Spirit gave.
1 Cor. 12:5. And there are differences of ministries, but the same Lord.
He also mentioned the Son as the bestower of blessings. He spoke of ministries in order to further console the one who grieves. For having heard the word "gift" and having received less, he could grieve that he was shortchanged in the giving. But hearing about "ministry," not so; for it indicates labor and toil. Why then do you grieve, when He commanded others to labor more, but spared you?
1 Cor. 12:6. And there are diversities of operations, but it is the same God who works all in all.
Here He mentioned also the Father, Who produces operations in all believers. And behold for you the perfect Trinity. Now the gift, and the operation, and the ministry are one and the same thing, although they differ in names: for they are equally given by the Spirit, and by the Son, and by the Father. Notice also that he mentioned the Spirit first, and the Father last: this is for the sake of those who are too particular about order.
1 Cor. 12:7. But to each one is given the manifestation of the Spirit for the common benefit.
Lest anyone should say: "So what? Even if there is one and the same Lord, and one and the same Spirit, and one and the same God, yet I received less?" – anticipating this, he says: this was beneficial for you. He calls the miracles a "manifestation of the Spirit." For from them it was clear that the Spirit dwelt in those who were baptized. Why then do you grieve? Whether your gift is greater or lesser, it is evident that you have the Spirit; what then is there for you to be concerned about?
1 Cor. 12:8. To one is given by the Spirit (δια του πνεύματος) the word of wisdom.
What John the Theologian had, so also Paul himself. Note also that concerning the Spirit the preposition δια (through) is used here.
1 Cor. 12:8. To another the word of knowledge, by the same Spirit.
Which many of the believers had, themselves possessing knowledge, but unable to teach others. For wisdom (σοφία) teaches, being a certain clarity (σαφεία), since it reveals even what is hidden. Everywhere he mentions one and the same Spirit, in order to console (as has been said many times) the one who received less.
1 Cor. 12:9. To another faith, by the same Spirit.
Faith not in dogmas, but wonder-working faith, which even moves mountains (Matt. 17:20).
1 Cor. 12:9. To another the gifts of healings, by the same Spirit.
The gift of healing every disease and every infirmity.
1 Cor. 12:10. To another the working of miracles.
One who had such [gifts] could also punish the disobedient, as, for example, Paul struck Elymas with blindness (Acts 13:11), and Peter struck Ananias with death (Acts 5:3–5). One who had received the gifts of healings could not do this.
1 Cor. 12:10. To another prophecy, to another the discerning of spirits.
That is, the ability to know who is spiritual and who is unspiritual, who is a prophet and who is a deceiver.
1 Cor. 12:10. To another various kinds of tongues, to another the interpretation of tongues.
The gift of tongues among the Corinthians was in abundance; it was by this gift that they were most puffed up, since it was the first given to the apostles and therefore was considered the most important of all. But this is not so. For the gift of teaching is more important, and the interpretation of tongues is more important than the gift of simply speaking in tongues.
1 Cor. 12:11. But all these things are produced by one and the same Spirit, distributing to each one individually, as He wills.
Again he proposes the same consolation, that is, that one and the same Spirit produces all things. And he especially shuts the mouth of the one who is not satisfied with his own lot; for he says: as He wills, so He acts. Who then are you to be dissatisfied? Note this saying also against those who have risen up against the Spirit. For He acts not as He is commanded, but as He wills. Therefore He is Master and God. And He acts just as the Father also, who produces all things in all (above, 1 Cor. 12:6).
1 Cor. 12:12. For just as the body is one, but has many members, and all the members of the one body, though they are many, constitute one body, – so also is Christ.
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.
1 Cor. 12:13. For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free.
Now he shows how the Church is like the example of one body, and says: we all, including myself, Paul, were baptized by one and the same Spirit into one body, that is, so as to be one body. For we were not baptized by one Spirit—you by one and I by another—but by one and the same. Therefore I too have nothing greater in comparison with you. For we were baptized into one body, that is, so that Jews and Greeks, slaves and free, might be one body. And if the Spirit united those who were so far apart, how much more, after we have become one, should we not grieve, even though there is some distinction among us.
1 Cor. 12:13. And all have been made to drink of one Spirit.
It seems he is speaking of the spiritual meal, of bread and wine; for by the words "the Spirit that gave us drink," he indicated both: the Blood and the Flesh. However, closer to the truth, he is speaking here of the coming of the Spirit upon us, which took place at the time of baptism, before the partaking of the Holy Mysteries. He said "were given to drink," borrowing the image from trees watered by one and the same spring. Thus, one Spirit gave us drink and watered us, and made us one body.
1 Cor. 12:14. For the body is not one member, but many.
Do not be amazed, he says, that being so many we are one body; for in the human body too, with its many members, one can find one body.
1 Cor. 12:15-16. If the foot says: I do not belong to the body, because I am not the hand, does it therefore not belong to the body? And if the ear says: I do not belong to the body, because I am not the eye, does it therefore not belong to the body?
He presents the members of the body as speaking and murmuring that they are diminished before the other members, in order that, having demonstrated the senselessness of the murmuring of the members, he might expose those who in the Church murmur that there are some greater than them. He puts forward two extreme members, the foot and the ear, and presents the foot as speaking not with the eye, but with the hand, which has a slight advantage over it. And the ear he presents as speaking with the eye: for we always envy usually not those who greatly surpass us, but those who are a little above us. So then, he says, if the foot should say that I am not part of the body because I do not occupy the middle place like the hand, but am below all, is it really for this reason, that is, because it is not a hand, that it does not belong to the body? For whether or not it is a member of the body depends not on its position, but on whether it is joined or not joined to the body. Likewise, if the ear should say: "since I am not an eye, I refuse entirely to be a part and member of the body," it will all the same remain in the place appointed to it from the beginning, and will fulfill its purpose. So you also, who have received, in your opinion, a lesser gift, do not murmur. For you are a member of the Church of Christ, even though you have received a lower place. But when you yourself separate from the Church and break your union with her, then you will no longer be a member. Therefore, if you wish to be a member of the Church, preserve unity with her...
1 Cor. 12:17. If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the sense of smell be?
Since he mentioned the eye and the foot, the ear and the hand, and presented them as reasoning about elevation and degradation, and through this the Corinthians would naturally again come to grief rather than consolation, he now shows that it is useful and necessary for the gifts to be diverse. For if the whole body were one member, where would the rest of the members be? Are you not ashamed to reject so many members and exalt only yourself?
1 Cor. 12:18. But now God has set the members, each one of them, in the body as it pleased Him.
With great force he shuts their mouths when he says that God willed it, and appointed to each individual member its proper place (for this is what "arranged" means). Neither should the foot, which occupies the lower place, grieve, for so it pleased God, and it is beneficial for it precisely to be placed below. Nor should the head, which is above, be puffed up, for this is from God and not its own doing. So also in the Church, God placed one person low, which is beneficial for him, and set another person high; the first should be content, and the last should not be puffed up.
1 Cor. 12:19-20. But if all were one member, where would the body be? But now there are many members, yet one body.
Note the wisdom: he shuts their mouths by the very thing that seemed to produce faintheartedness, that is, by the fact that the gifts are diverse and unequal in honor. For if there were not diverse members, there would not be one body; and if there were not one body, there would not be equal honor. But as it is, all have equal honor, precisely because all are united into one body. From the fact that there are diverse members, one body is composed; and from the fact that the body is one, equal honor belongs to them all, for the very reason that they serve the fullness of one body. For he says: there are many members, but one body.
1 Cor. 12:21. The eye cannot say to the hand, "I have no need of you"; or likewise the head to the feet, "I have no need of you."
Having subdued those who have lesser gifts, he now turns his speech to those who have greater gifts and exalt themselves over those who do not have them. For, he says, just as the eye cannot say to the other members, "I have no need of you" (for when one member is lacking, the whole body is imperfect), so also those who have received greater gifts cannot exalt themselves over those who have received lesser gifts. For the former need the latter, since they alone by themselves cannot build up the Church. He said well, "cannot"; for one may desire even much, but in reality it will not be so.
1 Cor. 12:22-24. On the contrary, the members of the body which seem to be weaker are much more necessary, and those which we think to be less honorable in the body, upon these we bestow more abundant care; and our uncomely parts are more abundantly covered.
Now he proves that the members considered lesser are both useful and necessary; for they only seem lesser, but are not so in reality. What then are these members that appear weaker and more dishonorable, yet are necessary? Some say these are the reproductive organs, which are considered dishonorable and uncomely, yet are so necessary that without them there is no life. To them we also bestow greater honor; for a person may be naked in the whole body, but will not allow them to remain uncovered. Others call the eyes the weaker yet necessary members; for being small and much weaker than the other members, they are extremely necessary. The feet they call the more dishonorable and uncomely members. We bestow greater care upon the eyes because they are weak; we look after and care for the feet, even though they occupy a low place and seem dishonorable. One may understand in these words three orders: some members are weak and necessary, for example, the eyes; others are dishonorable, for example, the feet; others are uncomely, for example, the reproductive organs.
1 Cor. 12:24. But our presentable parts have no need of that.
Lest anyone should say: what reason is there to bestow care upon the uncomely and less honorable members, while leaving the comely ones in neglect? We do not, he says, despise them, but they, being by their nature comely, have no need of anything from us.
1 Cor. 12:24. But God tempered the body together.
Did He not mix and arrange into one? For that which is mixed becomes one; then in one thing, where is the greater and the lesser?
1 Cor. 12:24-25. Having bestowed greater care upon that which is less comely, so that there should be no division in the body.
He did not say "uncomely" or "dishonored," but "less perfect." For by nature no member is uncomely or dishonored. To the less perfect, he says, He gave greater honor. Therefore do not grieve, for you have been honored more than the others. Here is the reason as well: that there be no division in the body. For if some members enjoyed care from us as well, while others were neglected and left without our attention, they would become divided among themselves, being unable to maintain their union, and upon their division the remaining members would also fall into disorder, on account of the division in the body. So also you who have been deemed worthy of greater gifts, do not exalt yourselves over those who received less, lest upon their separation from you, you too should suffer harm.
1 Cor. 12:25. But that all the members equally cared for one another.
It is not enough, he says, that the members not be divided, but there must be great love and harmony among them; and each one must care for and look after the least member, and care not simply, but "equally," that is, so that the least member enjoys the same care as the important one. Thus, when a thorn falls and pierces the heel of the foot, the whole body feels it and takes care: the head bends down, the back curves, the belly and thighs contract, the eyes look with great attentiveness, the hands pull out the splinter. The same happens with the rest of the members as well.
1 Cor. 12:26. Therefore, if one member suffers, all the members suffer with it; if one member is glorified, all the members rejoice with it.
A close union makes misfortune and prosperity common. Thus, as we said, when the heel has a splinter, everything suffers. Conversely, when the head is crowned, then for the other members too there is glory and joy, the eyes become brighter, and the whole body appears beautiful.
1 Cor. 12:27. And you are the body of Christ, and individually members.
Lest they should say: "how does the example of the body and members relate to us?", he says: and you are the body of Christ and members. If in the human body there should be no discord, then how much more so in the body of Christ? Since they alone did not constitute the fullness of the body of Christ, but rather the believers throughout the whole world, he added: "and individually members." Although they did not constitute the whole body, they were nevertheless members, and indeed "individually." For in relation to your church, you are the body of Christ, as a whole Church; but in relation to the Catholic Church, which exists throughout the whole world, whose body consists of churches everywhere and has Christ as its head, you are members, since you are a part of it.
1 Cor. 12:28. And God has appointed some in the Church, first Apostles, second prophets.
God has appointed: so how do you oppose God? He places apostles first, because they are the distributors of all good things; second, prophets — not Old Testament ones (for they prophesied about the coming of Christ until John: Matt. 11:13), but those who after the coming of Christ prophesied in the New Testament, such as the daughters of Philip, Agabus, and many others. For this grace of the Spirit was abundant in every Church. He numbers them "first, second" in order that, by placing the gift of tongues last, he might humble those who boasted of it:
1 Cor. 12:28. Thirdly, teachers.
The prophet announces everything from the Spirit, but the teacher also from himself: therefore he is third.
1 Cor. 12:28. Then, to others He gave miraculous powers, also gifts of healings.
Powers both healed the sick and punished opponents, while gifts of healings only cured; therefore he places the former above the latter. And before both of these, the teacher is justly placed, who teaches by deed and word.
1 Cor. 12:28. Helps, governments.
That is, assistance to the weak and the administration or management of the brethren's property. Although this also depends on our own effort, he calls them gifts of God, persuading us to be grateful and to look to Him, and not to be puffed up.
1 Cor. 12:28. Various tongues.
The gift of tongues he placed last, in order to humble those who boasted of it.
1 Cor. 12:29-30. Are all Apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of healings? Do all speak with tongues? Are all interpreters?
When the greater and lesser gifts had been enumerated in order, it was natural for them to be grieved. Therefore he again comforts those who had the lesser gifts. Why, he says, are you sorrowful that you do not have, perhaps, the gift of prophecy? Consider that you have what the prophet does not, and what one has, the other does not. For you it is fitting and far more profitable that the gifts be distributed in this way, so that each person would have need of his neighbor.
1 Cor. 12:31. Earnestly desire the greater gifts (τα κρείττονα).
He secretly hinted that they themselves were to blame for having received lesser gifts. For by the word "earnestly desire" he demands effort on their part, and a greater striving toward the spiritual. In the Greek it does not say "greater" (τα μείζονα), but "better" (τα κρείττονα), that is, the most useful.
1 Cor. 12:31. And I will show you a still more excellent way.
If you earnestly desire the gifts, then together with these ways (the word "still" points to this) I will show you one "more excellent" way, that is, a superior one, which leads to all the gifts. He means love.