Now concerning spiritual gifts, brethren, I would not have you ignorant. 1 Corinthians 12 Spiritual gifts Canon Liddon. The particular gifts to which St. Paul was referring were not exactly as a whole like anything that is to be witnessed in the Church now. They produced effects which challenged the attention of the eye and the ear, and were calculated to fire the imagination. St. Paul mentions nine of these gifts. Of these the word of knowledge, the word of wisdom and prophecy, were such as might be found on no inconsiderable scale at the present day diffused in the Church of Christ. The word of wisdom would seem to be an eminent power of apprehending revealed truth in its relations towards the general field of human thought and human knowledge — as we should say, of apprehending it philosophically. The word of knowledge implies an insight into the several departments of revealed truth, and into their mutual relations towards each other; while prophecy means not simply prediction of the future, but especially the power of stating truth and duty clearly and forcibly to others. And the gift of faith here mentioned would he probably something distinct from the faith of ordinary believers — an extraordinary illumination of the believing soul, making God and the world unseen so vividly present to it that all obstacles to duty seem for the time straightway to vanish. This, too, is to be found in some gifted Christians in all ages of the Church. The five other gifts are at least less ordinary. There were Christians at Corinth who had the gift of healings, and others a more extended gift of working miracles; cases, these, plainly, in which the fire of the Holy Ghost, possessing, enlightening, warming the believing soul, made itself felt through the soul and body of the believer upon surrounding nature, and produced effects for which no natural causes that were known would account. Others, again, had the gift of discerning spirits — something deeper, that is, than any insight into character, although analogous to this great and uncommon gift. A power they had of seeing in other souls the exact endowment with which the Holy Ghost had furnished them — what in them was really the work of grace — what only the counterfeit of nature. Others, again, spoke with tongues — probably, as at Pentecost, in foreign languages, sometimes with a view to missionary work among the strangers who were to be found about the port and in the streets of Corinth; probably also, and more frequently still, in a mystic language to which no known human tongue corresponded, yet in which an entranced and illuminated soul might at times alone be able to express itself. Others, again, had the gift of interpreting tongues — :probably the mystic language of devotion, which, but for the gifted interpreter, would have died away upon the ear of the audience without leaving even an idea behind. It was natural that the exercise of such endowments as these should have led to a great deal of discussion at Corinth, where the subject was continually and practically brought before the eyes and ears of Christians. Questions were eagerly asked; they were often hastily and erroneously answered. They were at last referred to the apostle. St. Paul answers these questions, and in doing so he lays down principles of permanent and vital importance. First, every single gift, he says, even the very least, is important, because all come from a single source — the Divine and eternal Spirit living and working in the Church of Christ. Secondly, he rules that the gifts do differ in importance, and that their importance is to be measured by their practical value to the soul and to the Church of Christ. On this account he decides that the gift of tongues which excited such extraordinary ,enthusiasm at Corinth is really a less important gift than the relatively quiet and tame gift of teaching or prophecy, simply because the latter is of greater service to others — of greater service to the Church. Thirdly, he will not allow that the possession of any gift whatever ought to make the possessor an object of jealousy. Being a gift it implies no sort of merit in the possessor at all, but only in the giver. It is given, too, not for the advantage, not for the credit of the possessor of it, but simply for the good of the Church at large. No gift, accordingly, could be possessed by the heathen outside the Church who cursed the blessed name of Jesus; and no gift rendered its possessor independent of others in the holy body, or could be wholly monopolised for the advantage of the possessor. The eye could not possibly say to the foot, "I have no need of thee." And, lastly, all these gifts were inferior to those which were shared by all Christians, even the very humblest in a state of grace — love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance, especially the graces of faith, of hope, of charity. Especially were they inferior to the last and greatest of these, the grace of charity — the love of God for His own blessed sake because He is what He is; the love of man in and for God. The importance of this knowledge to us at the present day appears to me to be undeniable, for we live at a time when men are disposed to ignore the very existence of the spiritual world — the presence and action of the Holy Comforter upon the souls of men. This is, perhaps, partly a reaction from some fanatical ideas about His work which were to be found here and there in a past generation; but it is much more largely due, I apprehend, to the immense place which the material universe holds in the thoughts and especially in the imaginations of the present generation. We have explored the realm of matter; we have subjugated it; we have made it at once our friend and our slave in ways undreamt of by our forefathers. Beneath all material splendour, even the greatest, there is at bottom an aching void, because man was made for something higher and nobler than matter — because he cannot find his real satisfaction in matter. He was made for God, and all that reminds man of his real destiny — yes, I will say it, of his true nobility — has a claim upon his ear and upon his heart that cannot be permanently ignored. And when the apostle cries, "Concerning spiritual gifts, brethren, I would not have you ignorant," he touches a chord to which man sooner or later responds, because in his deepest self man is, and knows himself to be, a spirit. His real self is a deeper and more central thing than can be touched by these merely outward surroundings; and therefore man cannot permanently, even in this very metropolis of the world's material civilisation, forget that higher gifts than any which matter can furnish him are really within his reach, and that he does not well to be ignorant of them. But then some who know that something higher than matter is their true aim and portion do not always fix their eye upon the really spiritual. They mistake intellect for spirit. But man's reason and thought is but an instrument of his deepest self — of his indestructible personal being. Spiritual gifts are higher, far, than merely intellectual gifts. The latter imply nothing as to the moral excellence of the inmost being itself. Voltaire's brilliancy was undeniable, but who would exchange solid peace of soul for a power of making the epigrams which delighted Paris, but which could not bring one hour of true rest or happiness to their gifted author? Do I say that material or intellectual gifts are worthless? God forbid! They have, too, come from Him. His gifts to the old heathen world, its astonishing cultivation of reason, of fancy, of language, its vast and varied efforts in the way of constructive enterprise, its burning passion, its abundant genius for art, its vigorous talent for administration and for government, were and are still worthy as coming from Him. Even although these gifts were frequently, or, rather, almost as a matter of course, misused, debased, by the pervading presence of sin, they were in themselves admirable, and we do well to honour and admire them if only because of their Author. And all that He has given in addition to the modern world, outside the kingdom of His Son, and independently of it — our material and intellectual progress in all its departments — is matter not for depreciation, still less for secret fear, but for thankful and generous acknowledgment, if only we remember that there are higher gifts beyond; that, when our architects, our merchants, our engineers, our historians, our poets, our metaphysicians, have done their best, there still remains a sublimer sphere from which an apostle whispers, "Concerning spiritual gifts, brethren, I would not have you ignorant." Doubtless we here touch, as so often in the kingdom of Jesus Christ, upon mystery — that is to say, upon a truth of the reality of which we are convinced, but the full account and reason of which is, in our present state of being and knowledge, beyond us. Who shall attempt to picture, much less to describe, the process whereby He, the Eternal, the Uncreated, overshadows, enwraps, penetrates, moulds, changes, burns, our finite and created spirits, bathing them, if we will, through and through with His light and with His warmth, endowing them with powers which, according to the original terms of their natural structure, are altogether strange to them, fitting them by anticipation here, amid the scenes of sense and time, for a higher and a better world? Who indeed shall say, since who knows enough of the nature and intrinsic capacities of spirit to attempt the description? From age to age the gifts of the Spirit may vary in their form; substantially they are the same to the very end of time; and, next to the atoning death of Jesus Christ and the power of His blood to cleanse our sins, there is no fact of equal practical importance to human beings who are living and must die. In conclusion, one or two practical considerations. Now these words furnish us with a guide to the true idea of education, with a test and criterion of some current educational theories. When I hear of schemes of education which are only schemes for packing the mind full of facts, and which include among those facts almost everything except what bears upon that one subject which it is of most importance for a human being to know, a voice from above sounds in my ears, "Concerning spiritual gifts, brethren of this generation, I would not have you ignorant." What will it profit to have measured and weighed out the whole realm of matter — to have explored and studied all the achievements of human thought; if, after all, God's gifts to the soul — His gifts of a new birth, of a real redemption, of a new insight into truth, of a robe wherein one day the soul may appear even before Him in His sanctity and in His justice without trembling and without confusion — if these are altogether ignored? So, too, in the sentence of the apostle I see a rule for forming friendship. Perhaps before the idea of a universal brotherhood in Christ had dawned upon the conscience of the world, a single sincere attachment between two human beings had a significance which we to-day can with difficulty appreciate. But, at any rate, the ancients were right in estimating very highly the moral importance of friendship; for a friend — and there is scarcely a truth which a young man ought more carefully to lay to heart — a friend at once reflects and moulds character. His influence penetrates in a thousand ways into the recesses of thought and of feeling. He leaves his mark there, most assuredly. He is a help or a hindrance; he is a blessing or a curse, as the case may be. What is his real character? What are the qualities of his heart? What, properly speaking, are his spiritual endowments? What is his amount of faith in the unseen — of hope in an eternal future — of love of God and of man? And, lastly, here is a rule for all steady and systematic efforts at self-improvement. Let us make the most of the means of grace, as they are termed, while we may. Of the certificated channels through which these gifts must reach us — of prayer, first of all, of the Divine Scriptures, of the holy sacraments — life is too short, my brethren, to allow any man to know or to do everything. There is much of which we may safely, and even profitably, be ignorant; but as immortal beings we dare not ignore, we dare not neglect, the gifts which the eternal Spirit bestows upon us here that hereafter they may robe us in a happy immortality. ( Canon Liddon. )

Benson Commentary 1 Corinthians 12:1 Now concerning spiritual gifts , brethren, I would not have you ignorant. 1 Corinthians 12:1-2 . Now concerning spiritual gifts — Miraculous gifts of the Holy Ghost, bestowed on many believers in those times, for their confirmation in the faith, and the conviction of infidels. The abundance of these gifts in the churches of Greece, strongly refuted the idle learning of the Greek philosophers. But the Corinthians did not use those gifts wisely, which occasioned the apostle’s writing concerning them. In doing this, after putting the brethren at Corinth in mind that before their conversion they were worshippers of idols, which, being themselves dumb, could not impart to their votaries the ability of speaking foreign languages, as Christ had done to many of his disciples; and after giving the Corinthians a rule by which they might judge correctly of every one who pretended to possess those gifts by divine inspiration, He, 1st, Speaks of the diversity of the gifts, which God by his Spirit had conferred on his church, of the various administrations and offices appointed by the same Lord, and of the different operations of Him that worketh all in all, 1 Corinthians 12:1 to 1Co 11:2 dly, He describes the unity of the body, with its various members, and their uses, 1 Corinthians 12:12-30 . 3dly, Shows the way of exercising gifts rightly, namely, by love, 1 Corinthians 12:31 to 1 Corinthians 13:13 . throughout; and adds, 4thly, A comparison of several gifts with each other in chap. 14. I would not have you ignorant — Of the Author, nature, ends, and uses of these gifts. Ye know that ye were Gentiles — Idolatrous heathen, and were then destitute of all spiritual gifts. Whatever gifts, therefore, ye possess, ye have received them from the free grace of God; carried away — By a blind credulity; unto, and after, these dumb idols — The blind to the dumb: idols of wood and stone, unable to speak themselves, and much more to open your mouths, as God has done; even as ye were led — By the subtlety of your priests, or by some diabolical imposture, or pretended miracles. 1 Corinthians 12:2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. 1 Corinthians 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. 1 Corinthians 12:3 . Wherefore — Since it was so with you once, and it is otherwise now, this is a full demonstration of the truth of the Christian religion, through your faith in, and reception of, which, you received these gifts, which none of the heathen idols, blind, and dumb, and lifeless as they were, could possibly confer upon you. I give you to understand, that no man, speaking by the Spirit of God — Who is endued with these spiritual gifts, or is at all inspired by the Holy Spirit; calleth Jesus accursed — Pronounces him to be an impostor, and therefore justly punished with death. It seems that some, who pretended to be inspired, did this; probably the Jewish exorcists, together with the heathen priests and priestesses, who in their enthusiastic fits reviled Jesus. Now the apostle intended here to teach the Corinthians, that if any such persons were really inspired, that is, if they spake by any supernatural impulse, it certainly proceeded from evil spirits, and not from the Spirit of God, who never would move any one to speak in that manner of Jesus. By this the apostle cuts off all who spoke blasphemously and irreverently of Christ, whether Jews or heathen, from all pretences to the possession of spiritual gifts, or of any supernatural influence from the true God. These gifts and inspirations could only be found among true Christians. On the other hand, no man can say that Jesus is the Lord — Can receive him as such; can think or speak reverently of him; can make profession of his name, when that profession would expose him to imprisonment and martyrdom; can worship him aright, and heartily acknowledge his divinity and lordship, (against which there was then the greatest opposition made,) so as to subject himself sincerely and entirely to his government: but by the Holy Ghost — By his directing, renewing, and purifying influences. The sum is, None have the Holy Spirit but true Christians; true believers in, and disciples of, the Lord Jesus; and all such have the Spirit, at least in his enlightening and sanctifying graces. 1 Corinthians 12:4 Now there are diversities of gifts, but the same Spirit. 1 Corinthians 12:4-6 . Now there are diversities of gifts — ?????????? , gifts of grace, both as to kind and degree; but the same Spirit — Divers streams, but all from one fountain. This verse speaks of the Holy Ghost, the next of Christ, the sixth of God the Father. And there are differences of administrations — Of offices or functions in the church, wherein those gifts are to be exercised, which are indeed but services, and therefore not fit fuel for pride; but the same Lord — Appoints them all. Christ, who, as King of his church, instituted all these offices, prescribes the manner of executing them all; and calls one person to one kind of ministry, and another to another. And there are diversities of operations — ??????????? , of energies, or effects produced. The word is of a larger extent than either gifts or administrations, the two former words used: but it is the same God who worketh all these effects in all — The persons concerned. 1 Corinthians 12:5 And there are differences of administrations, but the same Lord. 1 Corinthians 12:6 And there are diversities of operations, but it is the same God which worketh all in all. 1 Corinthians 12:7 But the manifestation of the Spirit is given to every man to profit withal. 1 Corinthians 12:7-9 . But the manifestation of the Spirit — That ability to exercise some spiritual gift, whereby the Spirit manifests his presence with the person possessed of the gift; is given to every man — That has it; to profit withal — For the profit of the whole body; to edify the different members of the church, and to be only thus used, and not for the purposes of pride and division. For to one is given, by the immediate influence of the Spirit, the word of wisdom — Ability to speak what is instructive and prudent, by way of information, counsel, caution, warning, encouragement, exhortation, &c., in any matters of duty or privilege: to another, the word of knowledge — An acquaintance with, and ability to expound, the Holy Scriptures aright, and to understand and explain the mysteries of redemption and salvation. To another, faith — Faith may here mean, 1st, An extraordinary trust in God, under the most difficult or dangerous circumstances; producing that supernatural courage which enabled our Lord’s apostles, and other disciples, to bear testimony to the gospel, not only in the presence of kings and magistrates, but before the most enraged enemies. In consequence of this gift, we find Peter and John speaking with such boldness before the chief priests and council, as astonished them, Acts 4:13 ; Acts 4:29 . 2d, It signifies that firm persuasion of the power, love, and faithfulness of God, and confidence therein, which led the apostles to attempt and succeed in the performing of miraculous works, when they felt an inward impulse so to do. Of this faith Christ speaks Matthew 17:20 ; and Paul, 1 Corinthians 13:2 . To another, the gifts of healing — Power to heal various bodily diseases in an extraordinary way. In the original it is ??????? , healings; in the plural, denoting the variety of diseases that were healed. This gift was promised by Christ, not only to the apostles and public teachers in the first church, but generally to those who should believe, Mark 16:18 . Accordingly, many of the first Christians possessed it; and by exercising it, they not only confirmed the gospel, but they conciliated the good-will of the more considerate heathen, who could not but esteem the Christians when, in these miracles, they discerned the beneficent nature of their religion. The apostles, however, possessed these gifts in a more eminent degree, and exercised them in a superior manner. See Acts 5:15 ; Acts 19:12 . It must be observed, however, that, in the exercise of this gift, none endued with it, not even the apostles, were permitted to act according to their own pleasure; but were always directed to the exercise of it by an impression on their minds from God; otherwise Paul would not have left Trophimus sick at Miletus; nor have suffered his beloved Timothy to labour under his infirmities; nor Epaphroditus to be sick nigh unto death. This gift, however, need not be wholly confined to the healing of diseases by a word or touch. It may exert itself, also, though in a lower degree, where natural remedies are applied. And it may often be this, and not superior skill, which makes some physicians more successful than others. And thus it may be with regard to other gifts likewise. “As, after the golden shields were lost,” says Bengelius, “the king of Judah put brazen ones in their place, so, after the pure gifts of the Spirit were lost, the power of God exerted (and still exerts) itself in a more covert manner, under human studies and helps: and that the more plentifully, according as there is the more room given for it.” 1 Corinthians 12:8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 1 Corinthians 12:9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 1 Corinthians 12:10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 1 Corinthians 12:10-11 . To another, the working of miracles — That is, miracles of a different kind; such as taking up serpents, drinking any deadly draught without hurt, and especially casting out devils. But it may not be improper to observe here, that the original expression, ?????????? ???????? , here rendered the working of miracles, is translated by Dr. Macknight, the inworkings of powers, the former word being derived from ??????? , signifying not to work simply, but to work in another. And he thinks it is here intended to express the power which the apostles had of conferring the miraculous gifts of the Holy Ghost on those on whom they laid their hands: a power which was peculiar to the apostles, by which they were raised above all the other spiritual men, and by which they spread the gospel everywhere with the greatest success. To another, prophecy — The foretelling of things to come. To another, the discerning of spirits — That is, ability to discern whether professors of Christianity were of an upright spirit, or not; whether they had natural or supernatural gifts for offices in the church; and whether they who professed to speak by inspiration spoke from a divine, a natural, or diabolical spirit; and consequently to distinguish, with certainty, true doctrine from false. For, as there appeared very early among the professed disciples of Christ, false teachers, who, to gain credit to their errors, pretended to deliver them by inspiration, a gift of this kind was very necessary for preventing the faithful from being led away by them, especially in the first age, before the writings of the apostles and evangelists were generally spread abroad. Hence the caution, 1 John 4:1 , Believe not every spirit, but try the spirits, whether they are from God, because many false prophets are gone forth into the world. Again, the gift of discerning spirits was bestowed on some, to enable them, on certain occasions, to discover what passed in the minds of their enemies, that they might make it known for the benefit of the church; 1 Corinthians 14:25 . Thus Peter knew the fraudulent purpose of Ananias and Sapphira, and Paul the malice of Elymas. But here it is to be observed, that neither the knowledge of what passed in the minds of enemies, nor the knowledge of the characters of private Christians, or of the qualifications of those who aspired after sacred offices, was bestowed as a habit. On most occasions, it seems, the rulers were left in these matters to guide themselves by their own sagacity, or by that ordinary illumination which they received from the Spirit of wisdom. To another, divers kinds of tongues — Ability to speak languages which they had not learned. This gift was one of the primary causes of the rapid growth of Christianity. For by it the preachers of the gospel were able, immediately on their coming into any country, to declare the wonderful things of God, without waiting till, in the ordinary course, they learned the language of the country. The persons who were endowed with this faculty, had not the knowledge of all languages communicated to them, but of such only as they had occasion for. This appears from 1 Corinthians 14:18 , where the apostle told the Corinthians that he spake more foreign tongues than they all did. And even the languages which were given them, may not have been communicated to them all at once, but only as they had occasion for them. To another, the interpretation of tongues — Ability to interpret into a language known, suppose into the common language of the place, that which others, suppose foreigners, or those to whom a language was given by inspiration, delivered in a tongue with which the hearers were not acquainted. From this being mentioned as a distinct gift from that of speaking foreign languages, Macknight infers, that not every one who understood the foreign language, in which an inspired teacher spake, was allowed to interpret what he spake. The only person, he thinks, permitted to do this, was the interpreter, endowed with an especial inspiration for that end. Because, “the doctrines of the gospel, being entirely different from all the ideas which the heathen had been accustomed to entertain on religious subjects, any interpretation of what was delivered by the Spirit in a foreign language, made without a supernatural direction, might have led the church into errror. Further, the faculty of interpreting foreign languages by inspiration was, in another respect, a gift very necessary in the first age; for the books of the Old Testament being written in Hebrew, a language not then understood by the vulgar, even in Judea, and the writings of the apostles and evangelists being all in the Greek tongue, on account of its emphasis and precision; and that tongue being nowhere spoken by the common people, except in Greece and some cities of the Lesser Asia, if there had not been in every church inspired interpreters, who could translate these divinely-inspired writings into the common language, they would have been, in a great measure, useless; especially at the beginning, when the knowledge of them was most wanted. Whereas every church having inspired interpreters of foreign languages commonly present in their religious assemblies, to translate the Hebrew and Greek Scriptures into the language of the country, the common people, everywhere, had an opportunity of deriving from these writings all the knowledge and comfort they are fitted to yield. Such were the supernatural gifts with which the first preachers and ministers of the gospel were endowed; and by which they effectually and speedily established the gospel in the most populous and civilized provinces of the Roman empire.” And all these — Diversities of gifts, the apostle adds, worketh that one and the self-same Spirit — They all flow from one and the same fountain; dividing to every man severally, ????? ???????? , as he willeth — An expression which does not so much imply arbitrary pleasure, as a determination founded on wise counsel. 1 Corinthians 12:11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. 1 Corinthians 12:12 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 is Christ. 1 Corinthians 12:12-13 . For as the human body is one, and yet hath many members — For different offices; and all the members, though many, constitute but one body — United in one well-regulated system; so also is Christ — That is, mystically considered, namely, the whole church or society, of which Christ is the head: in which, though there are several members, having different gifts, yet they do not constitute several churches, but only one church, and therefore they should all use their gifts for the good of that one. For by one Spirit — When it is indeed received by us; we are all baptized into one body — Are constituted true members thereof, united to the head of that body by faith, and to all the other members thereof by love: we are pardoned, regenerated, and created anew, and so made members of the true, invisible, or spiritual church; whether we be Jews or Gentiles — Who are at the greatest distance from each other by nature; whether we be bond or free — Slaves or freemen, who are at the greatest distance from each other by law and custom: we have all been made to drink into one Spirit — In other words, The religion we before professed, whether true or false; the rank which we now hold in life, whether high or low; makes no difference as to the grand point: our union with the body, and its various members, as well as with the head, is the same, and the same happy consequences follow from that union; we all imbibe the influences of the same Spirit, by which the divine life was at first produced, and is continually preserved in our souls. 1 Corinthians 12:13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. 1 Corinthians 12:14 For the body is not one member, but many. 1 Corinthians 12:14-20 . For the body is not one member, but many — All of which are necessary, that the various sorts of offices belonging to the body may be all performed: thus there must be different gifts and offices in the church of Christ, which all conduce to the advantage and perfection of the whole. If the foot — One of inferior gifts and place; shall say, Because I am not the hand — Do not appear in a more honourable place, and have not a more important office; I am not of the body — I am separated from, or despised by it, in my low situation; is it therefore not of the body — Is the inference good? Would it have reason on this account to represent or think itself an outcast? The foot here is elegantly introduced as speaking of the hand, the ear of the eye; each of a part that has some resemblance to it. So among men, each is apt to compare himself with those whose gifts some way resemble his own, rather than with those who are at a distance, either above or beneath him. Perhaps the foot may represent private Christians; the hand, active officers in the church; the eye, discerning teachers; and the ear, attentive hearers. If the whole body were an eye — And a man could look, at will, through every pore; where were the hearing — That important sense, which admits so much pleasing entertainment and improvement? And if the whole were hearing, where were the smelling — A sense which, though less important than the former, is not destitute of its proper delight and its proper use. The sense is, If all the members of the church had the same gifts, though the most excellent, as seeing or hearing, what would become of the church? There must be different offices and gifts for different uses, and each ought to employ his gift, according to the nature of it, for the service of the whole. But now we see God — The wise and great Creator; hath set the members in the body as it hath pleased him — With the most exquisite wisdom and goodness. If they were all one member — Or if the members were all of one form and use; where were the body — How could it possibly subsist? But now they are many members — Different from each other, possessed of different powers, and intended for different uses; yet but one harmonious, regular body — Furnished for the various animal functions, and capable of a variety of sensations and actions. And it is a necessary consequence of this unity, that the several members need one another. 1 Corinthians 12:15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? 1 Corinthians 12:16 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? 1 Corinthians 12:17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? 1 Corinthians 12:18 But now hath God set the members every one of them in the body, as it hath pleased him. 1 Corinthians 12:19 And if they were all one member, where were the body? 1 Corinthians 12:20 But now are they many members, yet but one body. 1 Corinthians 12:21 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. 1 Corinthians 12:21-23 . And the eye — In its commanding station, and possessed as it is of light and discernment; cannot say to the hand — Endowed with neither of these qualities, and the mere instrument of action; I have no need of thee — For by the hand the whole body is maintained and fed, and the eye itself preserved and defended. Nor again the head — Elevated as it is, and so admirably furnished with all the nerves and organs planted in it, cannot say to the feet — The most distant and extreme parts, mean as their form and office seems; I have no need of you — Since by them the head and all the other parts of the body are supported, and are removed from place to place. “The apostle mentions the two principal members of the body, the eye and the head, and affirms that they need the service of the inferior members, to teach such as hold the most honourable offices in the church not to despise those who are placed in the lowest stations: for as in the body, the hand needs the direction of the eye, and the eye the assistance of the hands, so in the church they who follow the active occupations of life, need the direction of the teachers. On the other hand, the teachers need to be supported by the labour of the active members.” Nay, those members which seem to be more feeble — Because unable to endure external injury, such as the brain, the lungs, the heart, and bowels; or the veins, arteries, and other minute channels in the body; are more abundantly necessary — For without them the animal functions can by no means be discharged, nor the body preserved in life and health. And likewise those members which we think to be less honourable — Or graceful, on account of their place and use; upon these we bestow — Greek, ??????????? , these we surround with more abundant honour — By carefully covering them. And our uncomely parts have — By virtue of the dress we put upon them; more abundant comeliness — Than most of the rest. It is as if he had said, The face, on which the image of God is particularly stamped, we leave uncovered; but as for those parts which decency or custom teaches us to conceal, we contrive not only to cover, but also, as far as we conveniently can, to adorn by covering. “This observation, concerning the pains which we take in adorning or concealing the weak and uncomely members of our body, the apostle makes to teach the higher members of the church to advance the honour of the whole body, by concealing the weakness and imperfections of the lowest, and by setting off their gifts and graces, whatever they may be, to the best advantage, for the reason mentioned 1 Corinthians 12:25 . And when such attention is paid to the inferior, by the superior members of the church, the inferior, laying aside all envy, should willingly suffer the superior members to recommend themselves to the esteem of the whole body, by the lustre and usefulness of their more excellent gifts.” 1 Corinthians 12:22 Nay, much more those members of the body, which seem to be more feeble, are necessary: 1 Corinthians 12:23 And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. 1 Corinthians 12:24 For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: 1 Corinthians 12:24-26 . For our comely and graceful parts have no need — Of being so adorned, as they appear to greater advantage uncovered; but God hath tempered the body together — ?????????? , hath attempered and united in just proportions the several parts thereof; having given — To such as are naturally weak and without beauty; more abundant honour — Through their greater efficacy in the nourishment and preservation of the body, and by causing them to be cared for and served by the noblest parts. That there should be no schism in the body — No division of separate interests; but that the members should have the same care one for another — As being each an important part of the whole. And whether one member suffer, all the members — In consequence of their close union with, and dependance on each other, should suffer with it — As losing the assistance of the disabled member, and concerned to remove the cause of its suffering. Or one member be honoured — Clothed and gratified; all the members should rejoice with it — Deriving advantage from its welfare, and the ornament of one part being looked upon as that of the whole. “By comparing schism in the church to schism in the body, we are taught that it consists in a natural want of affection in some of the members toward their fellow-members, whereby contentions and animosities are produced. Further, by showing that the members of the body are so united as to be necessary to each other’s existence, the apostle hath taught us that there should be no envy nor strife among the disciples of Christ; but that each, by the right exercise of his proper gift, should assist his neighbour, and rejoice when his welfare is promoted.” 1 Corinthians 12:25 That there should be no schism in the body; but that the members should have the same care one for another. 1 Corinthians 12:26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. 1 Corinthians 12:27 Now ye are the body of Christ, and members in particular. 1 Corinthians 12:27 . Now ye — Believers at Corinth; are the body of Christ — A part of it, not the whole body; and members in particular — That is, each believer is a particular member thereof, and ought to behave himself accordingly. This is the application of the foregoing allegory, which the apostle is thought by some to have formed on our Lord’s words, Matthew 25:35-45 . As if he had said, Ye believers are formed into one church or body, of which Christ is the head, soul, and ruler. And in the application he signifies, that “what he had said concerning the order, the situation, and the offices of the members of the human body, the union which subsists among them, and the care which they have of each other, and concerning the perniciousness of dissensions among its members, was all applicable to the members of the church of Christ. They were therefore to attend to the things he had written, that there might be no envy among them, nor discontent, nor arrogant preferring of themselves before others, but that in peace and love they might all promote each other’s happiness.” — Macknight. 1 Corinthians 12:28 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. 1 Corinthians 12:28-31 . And God hath set in the church first apostles — Who planted the gospel in the heathen nations, being honoured with an office of the highest distinction, and furnished with endowments peculiar to themselves; secondly, prophets — Who either foretold things to come, or spake by extraordinary inspiration for the edification of the church; thirdly, teachers — Of an inferior class. Under prophets and teachers, are comprised evangelists and pastors. After that, miracles — Persons endowed on some particular occasions with miraculous powers; then gifts of healing — Diseases, by anointing the sick with oil, and praying for their recovery: the expression denotes the persons who possessed these gifts. Helps — Or helpers, who, speaking by inspiration to the edification of the church, were fitted to assist the superior officers, and to help the faith and joy of others. Governments — Or governors, the thing performed, as in the former clause, being put for the persons who performed it. The word ??????????? , is properly the steering of a ship with skill by a pilot; and seems to be put here metaphorically for persons directing or managing affairs with judgment. It does not appear, however, that these two last expressions were intended by the apostle to signify distinct offices. Rather any persons might be called helps or helpers, from a particular dexterity in helping the distressed; and governors or governments, from a peculiar talent for governing or presiding in assemblies. Are all the members or ministers of the church apostles, &c. — Seeing God has not given all sorts of gifts to one, but some to one, and others to another, that each one might stand in need of the others; therefore let none despise another, but all join together in employing their gifts for the common good of the church. But covet earnestly the best gifts — For they are well worth your desire and pursuit, though but few of you can attain them; and yet I show you a more excellent way — I point out unto you a more excellent gift than any or all of them, and one which all may, yea, must attain, or perish. 1 Corinthians 12:29 Are all apostles? are all prophets? are all teachers? are all workers of miracles? 1 Corinthians 12:30 Have all the gifts of healing? do all speak with tongues? do all interpret? 1 Corinthians 12:31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 1 Corinthians 12:1 Now concerning spiritual gifts , brethren, I would not have you ignorant. Chapter 18 CONCERNING SPIRITUAL GIFTS This Epistle is well fitted to disabuse our minds of the idea that the primitive Church was in all respects superior to the Church of our own day. We turn page after page, and find little but contention, jealousies, errors, immorality, fantastic ideas, immodesty, irreverence, profanity. At this point in the Epistle we do come upon a state of things which differentiates the primitive Church from our own; but here too the superior advantages of those early Christians were sadly abused by ignorance and envy. The members of the Corinthian Church were possessed of "spiritual gifts." They were endowed at their conversion or at baptism with certain powers which they had not previously possessed, and which were due to the influence of the Holy Spirit. It would have been surprising had so entire a revolution in human feelings and prospects as Christianity introduced not been accompanied by some extraordinary and abnormal manifestation. The new Divine life which was suddenly poured into human nature stirred it to unusual power. Men and women who yesterday could only sit and condole with their sick friends found themselves today in so elevated a state of mind that they could impart to the sick vital energy. Young men who had been brought up in idolatry and ignorance suddenly found their minds filled with new and stimulating ideas which they felt impelled to impart to those who would listen. These and the like extraordinary gifts, which were very helpful in calling attention to the young Christian community, speedily passed away when the Christian Church took its place as an established institution. If we are disposed to question the genuineness of those manifestations because in our own day the Spirit of Christ does not produce them, there are two considerations which should weigh with us. First, that which Browning urges: that miracles which were once needed are now no longer required, because they served the purpose for which they were given. As when you sow a plot in a garden you stick twigs around it, that no careless person may tread down and destroy the young and yet unseen plant, but when the plants have themselves become as tall and visible as the twigs, then these are useless, so if the miracles actually served to help the young Church’s growth, she by their means has now become sufficiently visible and sufficiently understood to need them no more. And, secondly, it was to be expected that the first impact of these new Christian forces on the spirit of man should produce disturbance and violent emotions, such as could not be expected to continue as the normal condition of things. New political or social ideas suddenly possessing a people, as at the French Revolution, carry them to many actions and inspire them with an energy which cannot be normal. And gentle and without observation as were the Spirit and the kingdom of Christ, yet it was impossible but that, under the pressure of the most influential and inspiring ideas which ever possessed our race, there should be some extraordinary manifestations. Nothing could be more natural than that these gifts should be overrated and should almost be considered as the most substantial and advantageous blessings Christianity had to offer. First being accepted as evidence of the real indwelling of the Holy Spirit, they came to be prized for their own sake. Originally designed as signs of the reality of the communication between the risen Lord and His Church, and therefore as assurances that the holiness and blessedness promised by Christ were not unattainable, they came to be regarded as themselves more precious than the holiness they promised. Given to this individual and to that in order that each might have some gift by which he could profit the community, they came to be looked upon as distinctions of which the individual was proud, and therefore introduced vanity, envy, and separation, instead of mutual esteem and helpfulness. One gift was measured with another and rated above or below it; and, as usual, what was useful could not compete with what was surprising. The gift of speaking for the spiritual profit of the hearers was little thought of in comparison with the gift of speaking in unknown tongues. Throughout this and the two following chapters Paul explains the object of these gifts and the principle of their distribution and employment; he enounces the supremacy of love, and lays down certain rules for the guidance of meetings in which these gifts were displayed. Paul introduces his remarks by reminding them that their previous history sufficiently explained their need of instruction. "In your former heathen state you had no experience whatever similar to that which you now have in the Church. The dumb idols to the worship of which you let yourselves be carried did not communicate powers similar to those which the Spirit now communicates to you. Consequently, novices as you are in this domain, you need a guiding thread to prevent you from going astray. This is why I instruct you." And the first thing you need to guide you is a criterion by which you can judge whether so called manifestations of the Spirit are genuine or spurious. The test is a simple one. Everyone whose words or actions disparage Jesus proclaims himself to be under some other influence than that of the Spirit; everyone who owns Jesus as Lord, serving Him and promoting His cause, is animated by the Spirit. "No man speaking by the Spirit of God calleth Jesus accursed." But was there any possibility of such an utterance being heard in a Christian Church? It seems there was. It seems that very early in the history of Christianity men were found in the Church who could not reconcile themselves to the accursed death of Christ. They believed in the Gospel He proclaimed, the miracles He wrought, the kingdom He founded; but the Crucifixion was still a stumbling block to them. And so they framed a theory to suit their own prejudices, and held that the Divine Logos descended upon Jesus at His baptism and spoke and acted through Him, but abandoned Him before the Crucifixion. It was Jesus, a mere man, who died on the Cross the accursed death. This degradation of Jesus was not to be tolerated in the Christian Church, and was decisive as to a man’s possession of true spiritual gifts. To own the lordship of Jesus was the test of a man’s Christianity. Did he acknowledge as supreme that Person who had lived and died under the name of Jesus? Did he employ his spiritual gifts for the furtherance of His kingdom and as one who was really endeavouring to serve this unseen Master? Then no hesitation need be shown in admitting his claim to be animated by the Spirit of God. In other words, Paul wishes them to understand that, after all, the only sure test of a man’s Christianity is his actual submission to Christ. No wonderful works he may accomplish in the Church or in the world prove his possession of Christ’s Spirit. "Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name have done many wonderful works? And then will I profess unto them, I never knew you; depart from Me, ye that work iniquity." A man may gather and edify a large congregation, he may write ably in defence of Christianity, he may be recognised as a benefactor of his age, or he may be considered the most successful of missionaries, but the only test of a man’s claims to be listened to by the Church is his actual submission to Christ. He will seek not his own glory, but the good of men. And as to the gifts themselves, they should be no cause of discord, for they have everything in common: they have their source in God; they are for Christ’s service; they are forms of the same Spirit. "There are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all." The new life then introduced by Christ into the individual and society was found to assume various forms and to suffice for all the needs of human nature in this world. Paul delighted to survey the variety of endowment and faculty which appeared in the Church. Wisdom, knowledge, faith, power to work miracles, extraordinary gifts of exhortation or prophecy and also of speaking in unknown tongues, capacity for managing affairs and general helpfulness-these and other gifts were the efflorescence of the new life. As the sun in spring develops each seed according to its own special kind and character, so this new spiritual force develops in each man his most intimate and special character. Christian influence is not an external appliance that clips all men after one pattern as trees in an avenue are clipped into one shape; but it is an inward and vital power which causes each to grow according to his own individuality, one with the rugged irregularity of the oak, another with the orderly richness of the plane. Variety in harmony is said to be the principle of all beauty, and it is this which the Divine Spirit in man produces. Individual distinctions are not obliterated, but developed and directed for the service of the community. At one in their allegiance to Christ, bound into one body by common affections, beliefs, and hopes, and aiming at the advancement of one cause, Christians are yet as different as other men in faculty, in temperament, in attainment. There is no truth coming more determinedly to the front in our own day than this: that society is an organism similar to the human body. This indeed is no new idea, nor is it an exclusively Christian idea. That man was made for society and that it was each man’s business to labour for the good of the whole was common Stoic doctrine. It was taught that every man should believe himself to be born, not for himself, but for the whole world. Take one out of many expressions of this truth: "You have seen a hand cut off, or a foot, or a head, lying apart from the rest of the body; that is what a man makes himself when he separates himself from others or does anything unsocial. You were made by nature a part; and it is due to the benevolence of God that, if you have become detached from the whole, you can be reunited to it." And in the very earliest days, when the populace of Rome became disaffected and seditious and retired outside the city walls to a camp of their own, Menenius Agrippa went out to them and uttered his fable which Shakespeare has helped to make famous. He related how the various members of the body-the hand, the eye, the ear-mutinied and refused to work any longer because it seemed to them that all the food and enjoyment for which they toiled went to another member, and not to them. It was of course easy for the accused member to clear itself of the charge of inactivity and show that the food it received was not retained for its own exclusive use, but was distributed through the rivers of the blood, and how "the strongest nerves and small inferior veins" from it received the natural competency whereby they lived. But although this comparison of society to the body is not new, it is now being more seriously and scientifically examined and pushed to its legitimate conclusions and applications. The "real meaning of the doctrine that society is an organism is that an individual has no life except that which is social, and that he cannot realise his own purposes except in realising the larger purposes of society." All the organs of the body by which we do our work in the world and earn our bread are themselves maintained in life and fulfil the end of their own existence by working for and maintaining the whole body; and except in the common life of the body they cannot be maintained at all. It is the same with the other organs of the body. The heart, the lungs, the digestive organs, have hard and constant work to do; but only by doing it can they fulfil the very purpose of their existence and maintain themselves in life by contributing to the life of the body in which alone they can live at all. The same principle holds good in society. It is obvious in trade and commerce; a man can only maintain himself in life by helping to maintain other people. And the ideal society is one in which each man should not only yield reluctantly to the compulsion of this natural law, but should clearly see the great ends for which mankind exists and labour zealously to promote these ends, should as eagerly seek what contributes to the good of the whole as the hand is stretched out for food or as the palate relishes what stays the appetite and nourishes the whole body. Illustrating the relation of Christians to one another by the figure of the members of a body, Paul suggests several ideas. 1. The unity of Christians is a vital unity. The members of the body of Christ form, one whole because they partake of one common life. "By one Spirit are we all baptised into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." The unity of those who together form the body of Christ is not a mechanical unity, as of a pound of shot in a bag; nor is it a unity imposed by external force, as of caged wild beasts in a menagerie; nor is it a unity of mere accidental juxtaposition, as of passengers in a train or of the inhabitants of a town. But as the life of the human body maintains all the various members and nourishes them to a well-proportioned and harmonious growth, so is it in the body of Christ. Remove from the human body the life that supports it, and all the members fall away from connection with one another; but so long as the life is retained it assimilates in the most surprising way all nutriment to its own precise type and form. The lion and the tiger may eat precisely the same food, but that food nourishes in each a different form. The life that animates the human body assimilates nutriment to its own uses, imparting to each member its due proportion and maintaining all the members in their relation to one another. The unity of Christians is a unity of this kind, a vital unity. The same spiritual life exists in all Christians, derived from the same source, supplying them with similar energy, and prompting them to the same habits and aims. They accept the Spirit of Christ, and so are formed into one body, being no more isolated, self-seeking, and each man fighting for his own hand, but banded together for the promotion of one common cause. There is no clashing between the interests of the individual and the interests of the society or kingdom to which he belongs. The member finds its only life and function in the body. It is by the freest and most deliberate exercise of his reason and his will that a man attaches himself to Christ, seeing that by so doing he enters the only path to real happiness and attainment. The individual can only utter and fulfil his best self by doing his best possible for society. His devotement to public interests is no self-destroying generosity, but the dictate of duty and of reason. To quote a writer who deals with this matter from the philosophical point of view, "he who has made the welfare of the race his aim has done so, not from a generous choice, but because he regards the pursuit of this welfare as his imperative duty. The welfare of the race is his own ideal, what he must realise in order to be what he ought to be. The welfare of the race is his own welfare, which he must seek because he must be himself. Cromwell, Luther, Mahomet, were heroes, not because they did something over and above what they ought to have done. but because their ideal self was coextensive with the larger life of their world. ‘I can no other’ was the voice of each Their large purposes were what they owed to themselves just as much as to their world." Those who cannot philosophically reconcile the claims of society and the claims of the individual are yet enabled by their attachment to Christ and by their acceptance of His Spirit to merge self in the larger whole of Christ’s body and find their truest life in seeking the good of others. It is by their acceptance of Christ’s Spirit as the source and Guide of their own life that they enter into fellowship with the community of men. 2. Paul is careful to show that the very efficiency of the body depends upon the multiplicity and variety of the members of which it is composed: "If they were all one member, where were the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?" The lowest forms of life have either no distinct organs or very few; but the higher we ascend in the scale of life the more numerous and more distinctly differentiated are the organs. In the lower forms one member discharges several functions, and the animal uses the same organ for locomotion as it uses for eating and digesting; in the higher forms each department of life and activity is presided over by its own sense or organ. The same law holds good of society. Among tribes low down in the scale of civilisation each man is his own farmer, or shepherd, or huntsman, and his own priest, and butcher, and cook, and clothier. Each man does everything for himself. But as men become civilised the various wants of society are supplied by different individuals, and every function is specialised. The same law necessarily holds true of the body of Christ. It is highly organised, and no one organ can do the whole work of the body. Therefore one has this gift, another that. And the more nearly this body approaches perfection, the more various and distinct will these gifts be. One important function of the Church therefore is to elicit and utilise every faculty for good which its members possess. In a society in which Christianity is but beginning to take root, it may fall to one man to do the work of the whole Christian body-to be eye, tongue, foot, hand, and heart. He must evangelise, he must teach, he must legislate, he must enforce law; he must preach, he must pray, he must lead the singing; he must plan the church and help to build it: translate the Scriptures and help to print them; teach the savages to wear a little clothing and help to make it; dissuade them from war and instruct them in the arts of peace, instilling a taste for agriculture and commerce. But when the Christian society has left this rudimentary stage behind, those various functions are discharged by different individuals; and as it advances towards a perfect condition its functions and organs become as multifarious and as distinctly differentiated as the organs of the human body. Every member of the Church is different from every other, and has a gift of his own. Some are fitted to nourish the Church herself and maintain the body of Christ in health and efficiency; some are fitted to act on the world outside: they are eyes to perceive, feet to pursue, hands to lay hold of those who are straying from the light. Everyone, therefore, who is drawn into the fellowship of the body of Christ has something to contribute to its good and to the work it does. He is in connection with that body because the Spirit of Christ has possessed and assimilated him to it; and that Spirit energises in him. He may not see that anything the Church is presently engaged in is work he can undertake. He may feel out of place and awkward when he attempts to do what others are doing. He feels himself like a greyhound, compelled to run by scent and not by sight, and expected to do the work of a pointer, and not seize his quarry, or as if set to do the work of an eye with the hand. He can do it only in a groping, fumbling, imperfect manner. But this is only a hint that he is meant for other work, not for none. And it is for him to discover what his Christian instincts lead him to. The eye does not need to be told it is for seeing, or the hand that it is for grasping. The eye and the hand of the child instinctively do their office. And where there is true Christian life, it matters not what the member of Christ’s body be, it will find its function, even though that function is new in the Church’s experience. The fact, then, that you are very different from the ordinary members of the Church is no reason for supposing you do not belong to Christ’s body. The ear is very different from the eye; it can detect neither form nor colour: it cannot enjoy a landscape or welcome a friend: but "if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?" Is it not, on the contrary, its very diversity from the eye that makes it a welcome addition to the body, enriching its capabilities and enlarging its usefulness? It is not by comparison with other people that we can. tell whether we belong to the body of Christ, nor is our function in that body determined by anything which some other member is doing. The very difficulty we find in adjusting ourselves to others and in finding any already existing Christian work to which we can give ourselves is a hint that we have the opportunity of adding to the Church’s efficiency. The Church can claim to be perfect only when she embraces the most diversely gifted individuals and allows the tastes, instincts, and aptitudes of all to be used in her work. 3. As there is to be no slothful self-disparagement in the body of Christ, so must there be no depreciation of other people. "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." When zealous people discover new methods, they forthwith despise the normal ecclesiastical system that has stood the test and is stamped with the approval of centuries. One method cannot regenerate and Christianise the world, any more than one member can do the whole work of the body. Paul goes even further, and reminds us that the "feeble" parts of the body are "the more necessary"; the heart, the brain, the lungs, and all those delicate members of the body that do its essential work entirely hidden from view are more necessary than the hand or the foot, the loss of which no doubt cripples, but does not kill. So in the Church of Christ it is the hidden souls who by their prayers and domestic godliness maintain the whole body in health and enable more conspicuously gifted members to do their part. Contempt for any member of the body of Christ is most unseemly and sinful. Yet men seem unable ever to learn how many members, and how various, it takes to complete a body, and how needful are those functions they themselves are wholly unable to discharge. 4. Lastly, Paul is careful to teach that "the manifestation of the Spirit is given to every man to profit withal." It is not for the glorification of the individual that the new spiritual life manifests itself in this or that remarkable form, but for the edification of the body of Christ. However beautiful any feature of a face may be, it is hideous apart from its position among the rest and lying by itself. Morally hideous and no longer admirable is the Christian who attracts attention to himself and does not subordinate his gift to the advantage of the whole body of Christ. If in the human body any member asserts itself and is not subservient to the one central will, that is recognised as disease: St. Virus’ dance. If any member ceases to obey the central will, paralysis is indicated. And equally so is disease indicated wherever a Christian seeks his own ends or his own glorification, and not the advantage of the whole body. Simon Magus sought to make a reputation and a competence for himself by spiritual gifts. What in his case was mainly stupidity is in ours sin, if we use such powers and opportunities as we have for our own purposes, and not with a view to the profit of others. Let us then endeavour to recognise our position as members of Christ’s body. Let us with seriousness accept Him as appointed by God to be our true spiritual Life and Head; let us consider what we have it in our power to do for the good of the whole body; and let us put aside all jealousy, envy, and selfishness, and with meekness honour the work done by others while humbly and hopefully doing our own. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.