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12. For as the body is one He now derives a similitude from the human body, which he makes use of also in Romans 12:4; but it is for a different purpose, as I have already stated above. In that passage, he exhorts every one to be satisfied with his own calling, and not to invade another’s territory; as ambition, curiosity, or some other disposition, induces many to take in hand more than is expedient. Here, however, he exhorts believers to cleave to each other in a mutual distribution of gifts, as they were not conferred upon them by God that every one should enjoy his own separately, but that one should help another. It is usual, however, for any society of men, or congregation, to be called a body, as one city constitutes a body, and so, in like manner, one senate, and one people. Monenius Agrippa, ⁷⁴⁷⁷⁴⁷     Menenius Agrippa, a Roman consul, on occasion of a rebellion breaking out among the common people against the nobles and senators, whom they represented as useless and cumbersome to the state, was successful in quelling the insurrection, by a happy use of the apologue referred to, founded on the intimate connection and mutual dependence of the different parts of the body. The reader will find this interesting incident related by Livy, Book 2. chapter 32. — Ed. too, in ancient times, when desirous to conciliate the Roman people, when at variance with the senate, made use of an apologue, not very unlike the doctrine of Paul here. ⁷⁴⁸⁷⁴⁸     “En remonstrant que les membres du corps ayans conspire contre le ventre, et se voulans separer d’auec luy s’en trouuerent mal les premiers;” — “By showing that the members of the body, having conspired against the belly, and wishing to separate from it, were the first to experience the bad effects of this.” Among Christians, however, the case is very different; for they do not constitute a mere political body, but are the spiritual and mystical body of Christ, as Paul himself afterwards adds. (1 Corinthians 12:27.) The meaning therefore is — “Though the members of the body are various, and have different functions, they are, nevertheless, linked together in such a manner that they coalesce in one. ⁷⁴⁹⁷⁴⁹     “Ils prenent nourriture et accroissement l’un auec l’autre;” — “They take nourishment and increase, one with another.” We, accordingly, who are members of Christ, although we are endowed with various gifts, ought, notwithstanding, to have an eye to that connection which we have in Christ.”

So also is Christ The name of Christ is used here instead of the Church, because the similitude was intended to apply not to God’s only-begotten Son, but to us. It is a passage that is full of choice consolation, inasmuch as he calls the Church Christ; for Christ ⁷⁵⁰⁷⁵⁰     “Ce bon Seigneur Iesus;” — “This good Lord Jesus.” confers upon us this honor — that he is willing to be esteemed and recognised, not in himself merely, but also in his members. Hence the same Apostle says elsewhere, (Ephesians 1:23,) that the Church is his completion, ⁷⁵¹⁷⁵¹     Calvin, along with some other interpreters, understands the term, πλήρωμα, (fullness,) in the passage referred to, in an active sense. Theophylact observes that the Church is the Πλήρωμα — completion of Christ, as the body and limbs are of the head. The term may, however, be taken in a passive sense, as meaning a thing to be filled or completed. — Ed as though he would, if separated from his members, be incomplete. And certainly, as Augustine elegantly expresses himself in one part of his writings —

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

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

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

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

We have all drunk in one Spirit. It is literally, “We have drunk into one Spirit,” but it would seem that, in order that the two words ἐν (in) and ἑν (one) might not immediately follow each other, Paul intentionally changed ἐν (in) into ἐις (into,) as he is accustomed frequently to do. Hence his meaning seems rather to be, that we are made to drink through the influence, as he had said before, of the Spirit of Christ, than that we have drunk into the same Spirit. It is uncertain, however, whether he speaks here of Baptism or of the Supper. I am rather inclined, however, to understand him as referring to the Supper, as he makes mention of drinking, for I have no doubt that he intended to make an allusion to the similitude of the sign. There is, however, no correspondence between drinking and baptism. Now, though the cup forms but the half of the Supper, there is no difficulty arising from that, for it is a common thing in Scripture to speak of the sacraments by synecdoche. ⁷⁵²⁷⁵²     A figure of speech, by which a part is put for the whole. See Quinctilian. (lnst. 8. 6, 19.) Thus he mentioned above in the tenth chapter (1 Corinthians 10:17) simply the bread, making no mention of the cup. The meaning, therefore, will be this — that participation in the cup has an eye to this — that we drink, all of us, of the same cup. For in that ordinance we drink of the life-giving blood of Christ, that we may have life in common with him — which we truly have, when he lives in us by his Spirit. He teaches, therefore, that believers, so soon as they are initiated by the baptism of Christ, are already imbued with a desire of cultivating mutual unity, ⁷⁵³⁷⁵³     “Si tost qu’ils sont amenez a Christ par le baptesme, desia leur est donne un goust de l’affection qu’ils doyuent auoir d’entretenir entr’eux unite et conionction naturelie;” — “So soon as they are brought to Christ by baptism, there is already given to them some taste of the disposition which they ought to have, to maintain among themselves a natural unity and connection.” and then afterwards, when they receive the sacred Supper, they are again conducted by degrees to the same unity, as they are all refreshed at the same time with the same drink.

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

To be not of the body, means here — to have no communication with the other members, but to live for itself, and to seek only its own advantage. “Would it then,” says Paul, “be allowable for the hand to refuse to do its office to the other members, on the ground of its bearing envy to the eyes?” These things are said of the natural body, but they must be applied to the members of the Church, lest ambition or misdirected emulation and envy should be the occasion of bad feeling among us, ⁷⁵⁴⁷⁵⁴     “Nous face restraindre et espargner les vns enuers les autres;” — “Make us restrict and spare ourselves — one towards another.” so as to lead one that occupies an inferior station to grudge to afford his services to those above him.

17. If the whole body were an eye He sets aside a foolish aiming at equality, by showing the impossibility of it. “If all the members,” says he, “desire the honor that belongs to the eye, the consequence will be, that the whole body will perish; for it is impossible that the body should remain safe and sound, if the members have not different functions, and a mutual correspondence between them. Hence equality interferes with the welfare of the body, because it produces a confusion that entails present ruin. What madness, then, would it be, should one member, instead of giving way to another, ⁷⁵⁵⁷⁵⁵     “De s’accommoder et soumettre a l’un des autres membres;” — To accommodate itself, and submit to one of the other members.” conspire for its own ruin and that of the body!”

18. But now God hath placed. Here we have another argument, taken from the appointment of God. “It has pleased God, that the body should consist of various members, and that the members should be endowed with various offices and gifts. That member, therefore, which will not rest satisfied with its own station, will wage war with God after the manner of the giants. ⁷⁵⁶⁷⁵⁶     “Comme les poetes ont dit anciennement des geans;” — “As the poets have told of the giants in ancient times.” The fabled war of the giants with the gods is referred to in Homer’s Odyssey, 7, 59, 206; 10, 120. — Ed. Let us, therefore, be subject to the arrangement which God has appointed, that we may not, to no purpose, resist his will.” ⁷⁵⁷⁷⁵⁷     “De peur de perdre temps, and nous gaster en resistant a la volonte;” — “Lest we should lose time, and do hurt to ourselves by resisting his will.”

19. If all were one member He means, that God has not acted at random, or without good reason, in assigning different gifts to the members of the body; but because it was necessary that it should be so, for the preservation of the body; for if this symmetry were taken away, there would be utter confusion and derangement. Hence we ought to submit ourselves the more carefully to the providence of God, which has so suitably arranged everything for our common advantage. One member is taken here to mean a mass, that is all of one shape, and not distinguished by any variety; for if God were to fashion our body into a mass of this kind, it would be a useless heap. ⁷⁵⁸⁷⁵⁸     “Un amas de chair inutile;” — “A heap of useless flesh.”

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

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

23. Which are less honorable. Here we have a second argument — that the dishonor of one member turns out to the common disgrace of the whole body, as appears from the care that we take to cover the parts that are less honorable. “Those parts that are comely,” says he, “do not require adventitious ornament; but the parts that involve shame, or are less comely, are cared for by us with greater concern. Why so? but because their shame would be the common disgrace of the whole body.” To invest with honor is to put on a covering for the sake of ornament, in order that those members may be honorably concealed, which would involve shame if uncovered. ⁷⁵⁹⁷⁵⁹     It is observed by Raphelius, that τιμὴν περιτιθέναι “signifies, in general, (honorem exhibere,) to give honor; but in this passage, by a metonymy, to cover over with a garment those members of the body which, if seen, would have a disagreeable and unseemly appearance; and this is a kind of honor put upon them.” — Ed

24. But God hath tempered the body together He again repeats, what he had stated once before, (1 Corinthians 12:18,) but more explicitly, — that God has appointed this symmetry, and that with a view to the advantage of the whole body, because it cannot otherwise maintain its standing. “For whence comes it, that all the members are of their own accord concerned for the honor of a less comely member, and agree together to conceal its shame? This inclination has been implanted in them by God, because without this adjustment a schism in the body would quickly break out. Hence it appears that the body is not merely shattered, and the order of nature perverted, but the authority of God is openly set at naught, whenever any one assumes more than belongs to him.” ⁷⁶⁰⁷⁶⁰     “Et que ne porte sa vocation;” — “And does not keep within his calling.”

26. Whether one member suffers “Such a measure of fellow-feeling.” (συμπάθεια,) ⁷⁶¹⁷⁶¹     The term is made use of in this sense by classical authors. Polyb. 22, 11, 12. See Calvin’s Harmony, vol. 2, p. 232. — Ed. says he, “is to be seen in the human body, that, if any inconvenience is felt by any member, all the others grieve along with it, and, on the other hand, rejoice along with it, in its prosperity. Hence there is no room there for envy or contempt.” To be honored, here, is taken in a large sense, as meaning, to be in prosperity and happiness. Nothing, however, is better fitted to promote harmony than this community of interest, when every one feels that, by the prosperity of others, he is proportionally enriched, and, by their penury, impoverished.

27. But ye are the body of Christ Hence what has been said respecting the nature and condition of the human body must be applied to us; for we are not a mere civil society, but, being ingrafted into Christ’s body, are truly members one of another. Whatever, therefore, any one of us has, let him know that it has been given him for the edification of his brethren in common; and let him, accordingly, bring it forward, and not keep it back — buried, as it were, within himself, or make use of it as his own. Let not the man, who is endowed with superior gifts, be puffed up with pride, and despise others; but let him consider that there is nothing so diminutive as to be of no use — as, in truth, even the least among the pious brings forth fruit, according to his slender capacity, so that there is no useless member in the Church. Let not those who are not endowed with so much honor, envy those above them, or refuse to do their duty to them, but let them maintain the station in which they have been placed. Let there be mutual affection, mutual fellow-feeling, (συμπάθεια,) mutual concern. Let us have a regard to the common advantage, in order that we may not destroy the Church by malignity, or envy, or pride, or any disagreement; but may, on the contrary, every one of us, strive to the utmost of his power to preserve it. Here is a large subject, and a magnificent one; ⁷⁶²⁷⁶²     “Voyci vne belie matiere riche et abondante;” — “Here is a fine subject, rich and copious.” but I content myself with having pointed out the way in which the above similitude must be applied to the Church.

Members severally. Chrysostom is of opinion, that this clause is added, because the Corinthians were not the universal Church; but this appears to me rather forced. ⁷⁶³⁷⁶³     It is remarked by Billroth, that “the view of Chrysostom is out of place; for such a notion does not pertain to the argumentation of the Apostle.” Biblical Cabinet, No. 22. — Ed. I have sometimes thought that it was expressive of impropriety, as the Latins say Quodammodo, ⁷⁶⁴⁷⁶⁴     An instance of this will be found in Cicero de Amicitia, 8. — Ed. (in a manner.) ⁷⁶⁵⁷⁶⁵     “Comme nous disons en Langue vulgaire, Aucunement;” — “As we say, in common language — In a manner.” When, however, I view the whole matter more narrowly, I am rather disposed to refer it to that division of members of which he had made mention. They are then members severally, according as each one has had his portion and definite work assigned him. The context itself leads us to this meaning. In this way severally, and as a whole, will be opposite terms.