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12. Spiritual Gifts

1Now concerning spiritual gifts, brethren, I would not have you ignorant. 2Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might led. 3Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema; and no man can say, Jesus is Lord, but in the Holy Spirit. 4Now there are diversities of gifts, but the same Spirit. 5And there are diversities of ministrations, and the same Lord. 6And there are diversities of workings, but the same God, who worketh all things in all. 7But to each one is given the manifestation of the Spirit to profit withal. 8For to one is given through the Spirit the word of wisdom; and to another the word of knowledge, according to the same Spirit: 9to another faith, in the same Spirit; and to another gifts of healings, in the one Spirit; 10and to another workings of miracles; and to another prophecy; and to another discernings of spirits; to another divers kinds of tongues; and to another the interpretation of tongues: 11but all these worketh the one and the same Spirit, dividing to each one severally even as he will. 12For as the body is one, and hath many members, and all the members of the body, being many, are one body; so also is Christ. 13For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit. 14For the body is not one member, but many. 15If the foot shall say, Because I am not the hand, I am not of the body; it is not therefore not of the body. 16And if the ear shall say, Because I am not the eye, I am not of the body; it is not therefore not of the body. 17If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? 18But now hath God set the members each one of them in the body, even as it pleased him. 19And if they were all one member, where were the body? 20But now they are many members, but one body. 21And the eye cannot say to the hand, I have no need of thee: or again the head to the feet, I have no need of you. 22Nay, much rather, those members of the body which seem to be more feeble are necessary: 23and those parts of the body, which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness; 24whereas our comely parts have no need: but God tempered the body together, giving more abundant honor to that part which lacked; 25that there should be no schism in the body; but that the members should have the same care one for another. 26And whether one member suffereth, all the members suffer with it; or one member is honored, all the members rejoice with it. 27Now ye are the body of Christ, and severally members thereof. 28And God hath set some in the church, first apostles, secondly prophets, thirdly teachers, then miracles, then gifts of healings, helps, governments, divers kinds of tongues. 29Are all apostles? are all prophets? are all teachers? are all workers of miracles? 30have all gifts of healings? do all speak with tongues? do all interpret? 31But desire earnestly the greater gifts. And moreover a most excellent way show I unto you.

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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.




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