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16And if the ear would say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body.

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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.