Exegetical and Hermeneutical Commentary of 1 Corinthians 12:27

Now ye are the body of Christ, and members in particular.

27. Now ye are the body of Christ, and members in particular ] We here return to the proposition of 1Co 12:12-13, rendered more definite and intelligible by what has since been said. The Apostle now says (1) that collectively, Christians are the body of Christ, individually they are His members; (2) that of these members each has its several office ( 1Co 12:28); and (3) that none of these offices is common to the whole Christian body, but each belongs only to those to whom it has been assigned ( 1Co 12:29-30).

Fuente: The Cambridge Bible for Schools and Colleges

Now ye – Ye Christians of Corinth, as a part of the whole church that has been redeemed.

Are the body of Christ – The allusion to the human body is here kept up. As all the members of the human body compose one body, having a common head, so it is with all the members and parts of the Christian church. The specific idea is, that Christ is the Head of the whole church; that he presides over all; and that all its members sustain to each other the relation of fellow-members in the same body, and are subject to the same head; compare the note at 1Co 11:3. The church is often called the body of Christ; Eph 1:23; Col 1:18, Col 1:24.

And members in particular – You are, as individuals, members of the body of Christ; or each individual is a member of that body.

Fuente: Albert Barnes’ Notes on the Bible

1Co 12:27

Niw ye are the body of Christ, and members in particular.

The body of Christ

I. True Christians, as the body of Christ, manifest His personal presence among men. In Christ incarnate God was manifest in the flesh. Just as really is Christ manifest in His Church.

II. The body of Christ reveals the mind of Christ. So closely do body and mind correspond, that the mind sometimes fashions the body to its own character. Essential characteristics, if not every thought and feeling, are revealed in gesture, gait, and countenance. The human body of Christ served the same purpose in expressing His mind. Now He has another manifestation. He is formed in us and thus expresses Himself as truly as once through flesh and blood. These living epistles are known and read of all men, written over with Christs thoughts, as those thoughts were once written on His own face. We are Christians only so far as we embody and reveal Christ to men.

III. These members of Christs body are the instruments for the execution of His will. The body is the servant of the soul. Such was Christs body on earth. It is now laid aside for other organs, even His Church, who are members of His body, of His flesh and His bones. Here is the radical idea of Christian service. We are not independent to follow our own purposes, but the will of Christ. While the hands and feet are involuntary instruments moved by the soul, the organs of Christs body act freely, although God worketh in them to will and to do of His good pleasure. Though not losing identity or individuality, they are so assimilated to each other and to Christ that they freely act together with the harmony of the most nicely adjusted machine. Again, Christ now is not limited to any spot at once, but is everywhere, in every Christian heart. Were He to get complete possession of all the members of His body and of all the agencies which they command, what rapid and sweeping successes would He achieve! When the Church is sanctified, when no member is paralysed or dormant or reluctant, but the whole are clear as the sun, fair as the moon, and terrible as an army with banners, how soon will the world be redeemed! (H. Mead, D.D.)

The body of Christ

The chemist mixes his various elements together in the battery, and when they are brought together, and the conditions are fulfilled, electricity is there. He does not summon electricity from some remote distance; but already dormant in these elements was the electric power, and when they are combined, instantly the electric power springs into existence. So Christ says, In each one of you Christians there is a dormant power. I am in you, but there is more of Me in all of you together than there is in any one of yon separate and individually; and when you have combined around My banner and My name to do My will, there springs into existence, not merely the strength that comes from union, but the Diviner help that comes from this, that I am in the midst of that organisation, the spirit that inspires the body. It becomes at once more than human–it becomes Divine–the body of Christ. (Lyman Abbott.)

The body of Christ

God has chosen the most familiar objects to be the emblems of Christ and His Church–tree, rock, house, wheat, bread, and here the human body. In the body.

I. All life is is the head. If you separate the smallest particle of the body from it, that moment it dies. And so the Church is in such union with Christ that if you wilfully break the union by sin or unbelief, you are, spiritually, as dead as an amputated limb!

II. All feeling and all springs of power and action lie in the head. When any spot in the body is injured, a nerve communicates the fact to the brain, and there is the suffering. And then, from the brain, a nerve communicates back to the injured place what is to be done under the circumstances. And so whatever touches any living member of the Church, either for weal or woe, it goes up at once to Christ; and from Him again there flows down to you the never-failing cords of His sympathy, guidance, and power.

III. The different parts of our body are all held together by their meeting in the one head. So there is no real unity of Christians, except as they all meet and unite in the one Christ. Christ is, and must be, the centre piece of the arch of unity. If that centre piece is not there, the arch will fall!

IV. No one part of the body can communicate with another except through the head. My right hand cannot touch my left but through the head. Just so it is in the Church. All true service and charity must be through Christ. If I have been kind to any one it is the Head has done it, from first to last.

V. Some members are counted more honourable and some less, but all belong to the same head, and so share in the same dignity. So it is with the Church. The poorest, meanest man that walks this earth, if he be a child of God, is in the Head. You meet him there; he is equal with you there. Conclusion:

1. Away with all selfishness, pride, isolation! We are all one body.

2. This principle reaches beyond this world. In heaven itself there is the Body of Christ. And there is nothing greater than that. The saints in glory are my fellow-members in it. (J. Vaughan, M.A.)

The body of Christ and its members

I. The Church is the body of Christ (cf. Eph 1:22-23; Eph 4:12; Col 1:24)

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1. Note the resemblances.

(1) As the body reveals the soul, so the Church reveals Christ. What we love is in our friends, not the body. That is but the casket. But we know nothing of their souls except through the body. They are revealed to us by the glance of the eye, the tone of the voice, the deeds of love. So Christ is never seen directly. The salvation of men depends on the Churchs revelation of Christ.

(2) As the soul acts by the body, so Christ acts through the Church. The soul is the seat of the affections and motives, but the body must carry out its purposes. The soul of the parent goes out after the children who are scattered over the world. The body must write with pen and ink the messages of love. A neighbour longs to help some sick one. The body must be robbed of sleep that the neighbour may be helped. So Christ, the soul of the Church, loves and desires to save all men. But wherever men are saved, it is usually by the action of His body, the Church.

(3) As the soul speaks through the body, so Christ speaks by the Church (1Co 6:1-5; Mat 18:17-18).

2. If all this be true–

(1) How great is the honour which Christ has put upon us!

(2) How great is our responsibility!

(3) How important that we should see to it that we do not become a body without a soul–a Church without Christ!

II. Individual Christians are members in particular, i.e., each in his appointed place. The teaching of the previous verses is–

1. That we are all members or parts of the body of Christ. We may have nothing that brings us into prominence, and yet we are component parts of the body. Without us it would be incomplete.

2. That we all have a part in the work of the body. No part of a living body is without a function which it alone can perform. So in the body of Christ our office may be a humble one, but it is one to which we are Divinely appointed.

3. That the meanest offices are often most important. How the disorder of one small obscure part of the body hinders the whole;–pleurisy or tic! So in the body of Christ. If the Church is hindered we need to make it a personal matter. Lord, is it I? Again, the less prominent offices in the Church are just now more necessary. We have had much preaching; we want religion lived in little things. (J. Ogle.)

The body of Christ and its members

There are several analogies between our bodies and the Church as the body of Christ, viz.

I. These are our bodies because our spirits possess and animate them. So Christs spirit vitalises the Church.

II. Our physical and psychical natures are so closely joined that they constitute a virtual unity. So Christ says of His Church, As Thou, Father, art in Me, and I in Thee, that they also may be one in us.

III. Our spirits are in most sensitive sympathy with all parts of our bodies. If any part is cut or bruised, to that at once goes the mind in painful consciousness. So Christ bears all our sorrows, and carries our grief in His sympathetic spirit.

IV. Our spirits are alert that they may defend and otherwise help the bodily members. If a missile comes near, it is the soul that, looking through the eyes, sees it and warns the nerve to spring the muscle that moves the proper part of the body to avoid it. Such is Christs watchfulness for His people.

V. Our spirits frequently, in their deeper wisdom, order the body to receive pain–e.g., to present a hand to the surgeons knife, to endure fatigue, etc. So Christ ordains suffering for the discipline of His people.

VI. Our spirits impart the strength of their courage to our bodies, that they may endure pain without flinching, the resolute will holding the shrinking nerve; moral courage the source of truest physical heroism. So Christs grace is sufficient for us,

VII. Our spirits are constantly training our bodies to easy, almost unvolitional obedience, e.g., we learn to do, as if instinctively, many things that at first are performed only with difficulty–to strike the notes on a piano, to read without definite thought of the letters, all that we mean by second nature. So Christ is training our souls to obey His precepts with liberty, without constant pressure of the sense of duty. Perfect sainthood will be as natural as the processes of physical motion.

VIII. Our spirits are constantly modifying the aspect of our bodies, stamping character upon the countenance, and expressing disposition by manner and mien. So Christ, by the indwelling of His Holy Spirit, sanctifies us.

IX. Our spirits keep our bodies alive so long as they are associated. There can be no death until the soul is withdrawn; then only does the tabernacle of the flesh fall. So Christ is the life of all the members of His body. And as His promise is, Lo, I am with you alway, we can never die. Because I live ye shall live also. (J. M. Ludlow, D.D.)

Union of Christians with Christ, and with each other

I. The union of Christ with His Church. This is sometimes illustrated by images borrowed from the relations of domestic life: those of master and servants, parent and children, husband and wife; sometimes by images derived from works of art, or from natural history: He Himself represents it by the union of the vine with its branches. The Scripture idea of Christ represents Him as identified with the Church, which is called the fulness or complement of Christ: so that Christ would want something essential to Him, without the Church. In the text believers are styled His body, which implies–

1. The participation of a common nature. In the former part of this chapter the apostle had spoken of the union of Christians, and those who participate of one Spirit. Christ makes them all His own, by the communication of His own Spirit; just as the natural members are united with the head. They receive, out of His fulness, grace for grace. Notwithstanding the difference of nature and of office between Him and them, yet the graces of Christians are of the same origin, and nature, with His. Every real Christian is animated by the same views, desires, tempers, principles of conduct, with his Divine Master. If any man have not the Spirit of Christ, he is none of His. The difference between Christians and men of the world is not a difference in degree; it is a difference in nature.

2. The direction which Christ has over His Church. He is the supreme authority who prescribes all our duties. All religion emanates from Him as Lord of all. It is the work of the Spirit to establish His authority in the heart: a sceptre by which He gently, yet effectually, subdues His people.

3. The affectionate union which subsists between both. The Church is loved by Christ as His body, endeared to Him by the most tender ties. In love to it He descended from His throne to the Cross. Such love as the Father has to Him He has to the Church. And, by analogy, we ought to have the same love to Him, manifested by walking in His steps, consecrating ourselves to Him who so loved us. Like loves like; and if Christ is the pattern and friend of His people, how entire, intense, and constant, ought to be our devotedness to Him!

II. The union of Christians with each other. We are members in particular.

1. Every member of the natural body, however mean, feeble, and obscure, is a member; so should no Christian be overlooked, however humble, since he stands in a sacred relation to Jesus Christ. To despise the image of God in the natural man implies a profane disregard of that God who made man in His own image; but to despise this image in the spiritual man is a higher species of impiety.

2. There exists an affection and sympathy between all the members. In the system of animal life, which is probably a modification of the spirit that animates the whole, the functions of all the rest are affected by one. Thus Christians are to feel for each other, bear one anothers burdens, and so fulfil the law of Christ; they are not to say, as Cain, Am I my brothers keeper?

3. There is no schism in the body, so long as it is in a natural and healthful state; otherwise it tends to decay. Thus, for one member of Christ to envy others, is as unnatural and destructive as a division in the animal system.

4. There are different offices in the body; some parts are organic, as the eye, the ear; these are instruments of sense, and peculiarly important. Thus, in the Church, some are apostles, some evangelists; but all are not such, yet each has his own place and use; each may contribute his portion to the general good. (R. Hall, M.A.)

Members of Christ and their service

A member of Christ. Now, what member will you be? If you are a member of Christ, you must do the members part. If you say, I will be like the hand, what will you do? You must work usefully with your hand, you must work for God, you must give to God. Or, with your feet, you must run with messages. Be very useful. Think, Perhaps I shall be a missionary, with my feet beautiful on the mountains, to the heathen. I will do it for Christs sake. Or, I will always listen to good things. Be the ear. Or, with the eye, look at the beautiful things from heaven. Or, like the tongue, speak of God, of goodness, and of happiness. Then you are a useful member of Christ. Remember, if you have got Christ in your heart, then you are a member indeed. (J. Vaughan, M.A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 27. Now ye are the body of Christ] The apostle, having finished his apologue, comes to his application.

As the members in the human body, so the different members of the mystical body of Christ. All are intended by him to have the same relation to each other; to be mutually subservient to each other; to mourn for and rejoice with each other. He has also made each necessary to the beauty, proportion, strength, and perfection of the whole. Not one is useless; not one unnecessary. Paul, Apollos, Kephas, &c., with all their variety of gifts and graces, are for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, Eph 4:12. Hence no teacher should be exalted above or opposed to an other. As the eye cannot say to the hand, I have no need of thee, so luminous Apollos cannot say to laborious Paul, I can build up and preserve the Church without thee. The foot planted on the ground to support the whole fabric, and the hands that swing at liberty, and the eye that is continually taking in near and distant prospects, are all equally serviceable to the whole, and mutually helpful to and dependent on each other. So also are the different ministers and members of the Church of Christ.

From a general acquaintance with various ministers of Christ, and a knowledge of their different talents and endowments manifested either by their preaching or writings, and with the aid of a little fancy, we could here make out a sort of correspondency between their services and the uses of the different members of the human body. We could call one eye, because of his acute observation of men and things, and penetration into cases of conscience and Divine mysteries. Another hand, from his laborious exertions in the Church. Another foot, from his industrious travels to spread abroad the knowledge of Christ crucified: and so of others. But this does not appear to be any part of the apostle’s plan.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Considering you in the whole as a church, so ye are the body of Christ: considering you particularly as individual believers, so ye are

members of Christ. Some think signifies in part, intending that true believers amongst them were members of Christ, but not others. The apostle, in these words, beginneth to apply to them what he had before discoursed concerning the body natural, and the parts thereof; you are the mystical body of Christ, which hath a great analogy with that natural body which you carry about with you.

Fuente: English Annotations on the Holy Bible by Matthew Poole

27. members in particularthatis, severally members of it. Each church is in miniature what thewhole aggregate of churches is collectively, “the body ofChrist” (compare 1Co 3:16):and its individual components are members, every one in his assignedplace.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Now ye are the body of Christ,…. Not his natural body, which his Father prepared for him, in which he bore our sins on the tree, and which was offered up once for all; nor his sacramental body, or the bread in the supper, which is a representation of his body; but his body mystical, the church; not that the Corinthians were the whole of the body, only a part of it, as every single congregational church is of the church universal. This is an accommodation of the simile the apostle had to so much advantage enlarged upon:

and members in particular; or in part: meaning either that they as single members were part of the general body: or that only a part of them were so, there being some among them, as in all particular and visible churches, who had not the true grace of God; and so are neither members of Christ, nor of the general assembly and church of the firstborn: or the sense is, that they were not only members of Christ, and of his body, but were particularly members one of another, in strict union and close communion, and of mutual use and service to each other.

Fuente: John Gill’s Exposition of the Entire Bible

On Spiritual Gifts.

A. D. 57.

      27 Now ye are the body of Christ, and members in particular.   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.   29 Are all apostles? are all prophets? are all teachers? are all workers of miracles?   30 Have all the gifts of healing? do all speak with tongues? do all interpret?   31 But covet earnestly the best gifts: and yet show I unto you a more excellent way.

      I. Here the apostle sums up the argument, and applies this similitude to the church of Christ, concerning which observe,

      1. The relation wherein Christians stand to Christ and one another. The church, or whole collective body of Christians, in all ages, is his body. Every Christian is a member of his body, and every other Christian stands related to him as a fellow-member (v. 27): Now you are the body of Christ, and members in particular, or particular members. Each is a member of the body, not the whole body; each stands related to the body as a part of it, and all have a common relation to one another, dependence upon one another, and should have a mutual care and concern. Thus are the members of the natural body, thus should the members of the mystical body be, disposed. Note, Mutual indifference, and much more contempt, and hatred, and envy, and strife, are very unnatural in Christians. It is like the members of the same body being destitute of all concern for one another, or quarrelling with each other. This is the apostle’s scope in this argument. He endeavours in it to suppress the proud, vaunting, and contentious spirit, that had prevailed among the Corinthians, by reason of their spiritual gifts.

      2. The variety of offices instituted by Christ, and gifts or favours dispensed by him (v. 28): God hath set some in the church; first, apostles, the chief ministers entrusted with all the powers necessary to found a church, and make an entire revelation of God’s will. Secondarily, prophets, or persons enabled by inspiration, as the evangelists did. Thirdly, teachers, those who labour in word and doctrine, whether with pastoral charge or without it. After that, miracles, or miracle-workers. The gifts of healing, or those who had power to heal diseases; helps, or such as had compassion on the sick and weak, and ministered to them; governments, or such as had the disposal of the charitable contributions of the church, and dealt them out to the poor; diversities of tongues, or such as could speak divers languages. Concerning all these observe, (1.) The plenteous variety of these gifts and offices. What a multitude are they! A good God was free in his communications to the primitive church; he was no niggard of his benefits and favours. No, he provided richly for them. They had no want, but a store-all that was necessary, and even more; what was convenient for them too. (2.) Observe the order of these offices and gifts. They are here placed in their proper ranks. Those of most value have the first place. Apostles, prophets, and teachers, were all intended to instruct the people, to inform them well in the things of God, and promote their spiritual edification: without them, neither evangelical knowledge nor holiness could have been promoted. But the rest, however fitted to answer the great intentions of Christianity, had no such immediate regard to religion, strictly so called. Note, God does, and we should, value things according to their real worth: and the use of things is the best criterion of their real worth. Those are most valuable that best answer the highest purposes. Such were apostolical powers, compared with theirs who had only the gift of healing and miracles. What holds the last and lowest rank in this enumeration is diversity of tongues. It is by itself the most useless and insignificant of all these gifts. Healing diseases, relieving the poor, helping the sick, have their use: but how vain a thing is it to speak languages, if a man does it merely to amuse or boast himself! This may indeed raise the admiration, but cannot promote the edification, of the hearers, nor do them any good. And yet it is manifest from ch. xiv. that the Corinthians valued themselves exceedingly on this gift. Note, How proper a method it is to beat down pride to let persons know the true value of what they pride themselves in! It is but too common a thing for men to value themselves most on what is least worth: and it is of great use to bring them to a sober mind by letting them know how much they are mistaken. (3.) The various distribution of these gifts, not all to one, nor to every one alike. All members and officers had not the same rank in the church, nor the same endowments (Rom 12:29; Rom 12:30): Are all apostles? Are all prophets? This were to make the church a monster: all one as if the body were all ear or all eye. Some are fit for one office and employment, and some for another; and the Spirit distributes to every one as he will. We must be content with our own rank and share, if they be lower and less than those of others. We must not be conceited of ourselves, and despise others, if we are in the higher rank and have greater gifts. Every member of the body is to preserve its own rank, and do its own office; and all are to minister to one another, and promote the good of the body in general, without envying, or despising, or neglecting, or ill-using, any one particular member. How blessed a constitution were the Christian church, if all the members did their duty!

      II. He closes this chapter with an advice (as the generality read it) and a hint. 1. An advice to covet the best gifts, charismata ta kreittona—dona potiora, prstantiora, either the most valuable in them selves or the most serviceable to others; and these are, in truth, most valuable in themselves, though men may be apt to esteem those most that will raise their fame and esteem highest. Those are truly best by which God will be most honoured and his church edified. Such gifts should be most earnestly coveted. Note, We should desire that most which is best, and most worth. Grace is therefore to be preferred before gifts; and, of gifts, those are to be preferred which are of greatest use. But some read this passage, not as an advice, but a charge: zeloute, You are envious at each other’s gifts. In ch. xiii. 4, the same word is thus translated. You quarrel and contend about them. This they certainly did. And this behaviour the apostle here reprehends, and labours to rectify. Only of pride cometh contention. These contests in the church of Corinth sprang from this original. It was a quarrel about precedency (as most quarrels among Christians are, with whatever pretences they are gilded over); and it is no wonder that a quarrel about precedence should extinguish charity. When all would stand in the first rank, no wonder if they jostle, or throw down, or thrust back, their brethren. Gifts may be valued for their use, but they are mischievous when made the fuel of pride and contention. This therefore the apostle endeavours to prevent. 2. By giving them the hint of a more excellent way, namely, of charity, of mutual love and good-will. This was the only right way to quiet and cement them, and make their gifts turn to the advantage and edification of the church. This would render them kind to each other, and concerned for each other, and therefore calm their spirits, and put an end to their little piques and contests, their disputes about precedency. Those would appear to be in the foremost rank, according to the apostle, who had most of true Christian love. Note, True charity is greatly to be preferred to the most glorious gifts. To have the heart glow with mutual love is vastly better than to glare with the most pompous titles, offices, or powers.

Fuente: Matthew Henry’s Whole Bible Commentary

Severally ( ). See Ro 11:25 (in part). Each has his own place and function in the body of Christ.

Fuente: Robertson’s Word Pictures in the New Testament

In particular [ ] . Rev., better, severally. Each according to his own place and function. See on part, Rom 11:25.

Fuente: Vincent’s Word Studies in the New Testament

1) “Now ye are the body of Christ.” (humeis de este soma christou) “You all indeed are (exist ‘ as) members of the body (Corinth assembly) or Corinth church of Christ.” The Corinth church was the body, local congregation, directly addressed in this letter, together with other congregations in concord, fellowship, or harmony with the church at Corinth. This was written to the church body at Corinth, then to be circulated among other fellowshipping churches.

2) “And members in particular.” (kai mele ek merous) members in part.” All were members of the church assembly at Corinth,” but the term “in part” seems to be used to emphasize that, each as an individual to be and stay in the congregation, rather than apart. (not apart, not a member), must accept and use whatever charismatic gift the Holy Spirit wills to give him in fitly framing the church body, assembly, into a program temple of worship, praise, and service. 1Co 12:11; Eph 2:21-22.

Fuente: Garner-Howes Baptist Commentary

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; (762) 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. (763) I have sometimes thought that it was expressive of impropriety, as the Latins say Quodammodo , (764) (in a manner.) (765) 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.

(762) “ Voyci vne belie matiere riche et abondante;” — “Here is a fine subject, rich and copious.”

(763) 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.

(764) An instance of this will be found in Cicero de Amicitia, 8. — Ed.

(765) “ Comme nous disons en Langue vulgaire, Aucunement;” — “As we say, in common language — In a manner.”

Fuente: Calvin’s Complete Commentary

Butlers Comments

SECTION 3

Singleness in Diversity (1Co. 12:27-31)

27 Now you are the body of Christ and individually members of it. 28And God has appointed in the church first apostles, second prophets, third teachers, then workers of miracles, then healers, helpers, administrators, speakers in various kinds of tongues. 29Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30Do all possess gifts of healing? Do all speak with tongues? Do all interpret? 31But earnestly desire the higher gifts.

And I will show you a still more excellent way.

1Co. 12:27-30 The Reality: Paul says, Now you are the body of Christ and individually members of it. Whether men like it or not, understand it or not, God has appointed (Gr. etheto, placed, set, deposited, constituted, ordained) in the church first apostles, second prophets, third teachers, etc.

The way in which God created the human body and how it is to function is a fact that has to be accepted. The same holds true in the spiritual body of Christ, the church. The appointments and gifts God gives to the various members of the church are to be accepted. God ordained the varieties of functions in the church to produce singleness (unity) of purpose and practice. There is one body. But there is still individuality. And the oneness of the body is sustained only when there is surrender of the members to Christs revealed will concerning variety and individuality. We dare not try to fit all members of the body into one mold of functioning. Sameness is not necessaryin fact, it is unhealthy. Sameness in miraculous gifts would never have produced a strong, growing body of Christ in the first century. Sameness in non-miraculous functioning will not produce spiritual increase and development. It is not sameness of function which produces unity in the body. Unity comes by obedience to the Head!

1Co. 12:31 The Route: Singleness in diversity is attainable! There is a way for a multi-talented church in any cultural, social, economic, educational and political circumstance to be one body of Christ. That way is agape-love!

Paul has not yet discussed the idea that some supernatural gifts were greater than others. He went to great lengths (1Co. 12:1-31) to demonstrate that each member (gifted or not) is as important to the body as any other. But, in chapter 14, he categorizes the usefulness of miraculous gifts, declaring that the gifts which edified and gave a steadying influence on the whole congregation (such as prophecy) were the greater gifts. The Corinthians apparently had a mania for the more spectacular, exhibitionist gifts such as speaking in tongues. In chapter 14, Paul reprimands that attitude. He may be rebuking it here in 1Co. 12:31.

. . . in 1Co. 12:31 perhaps we should read a mild rebuke. It could just as accurately be translated, But you are zealously seeking the greater gifts. In the second person plural of the present tense, indicative and imperative forms (in Greek) look alike. The context and line of thought must indicate which it is. In view of the overall teaching of 1Co. 12:1-31; 1Co. 13:1-13; 1Co. 14:1-40, rebuking pride in some gifts, and expressing the same divine source for all different gifts, and teaching to each is given the manifestation of the Spirit for the common good (1Co. 12:7 RSV), is it not more likely that Paul is disapproving of their desire for the greater gifts?

It seems clear that in these chapters he is teaching against both selfish pride in some gifts as greater and failure to use the gifts for others.

Learning From Jesus, by Seth Wilson, pub. College Press Publishing Company, pp. 471472.

Pauls main concern was that the whole church be edified (see 1Co. 14:18-19; 1Co. 14:26). All supernatural gifts were to be practiced solely to that end. And some gifts were more apt to produce edification of the body than others.

Prompted by the Spirit of Christ the apostle declares there is yet a more excellent way I will show you to produce unity in the body. That, of course, is the way of agape-love. Paul elucidates on the superiority of love over supernatural gifts in chapter 13. Agape-love is a virtue every Christian must have. To have a supernatural gift and not have agape-love makes the supernatural gift less than useless. Supernatural gifts were temporary. They were endowed by God for a specific time and place in the infancy of the Church. They were destined to become obsolete and vanish. Not so with agape-love. The completed New Testament scriptures and Christians practicing agape-love is all the church now, in its manhood, needs. Love is far superior to miraculous gifts. Love is able to overcome, to produce, and to sustain where miraculous gifts alone never could. Love alone will produce oneness in the body of Christ whether there is ever a miraculous gift or not. Supernatural gifts alone will not produce oneness. Indeed, gifts alone will produce pride, jealousy and division.

The doctrine Paul introduces here (and amplifies in chapter 13) applies at all times, in every circumstance, for the body of Christ. It matters not in a congregation how erudite the preacher, how rich and influential the members, oneness is the consequence of agape-love, The body of Christ must have oneness! It is not his body if it doesnt!

Fuente: College Press Bible Study Textbook Series

(27) Now.We have here in general terms the application of the foregoing illustration, the detailed application of which follows in 1Co. 12:28. The Apostles were those selected by our Lord Himself, or afterwards elected by them to join that body. (On prophets and teachers, see 1Co. 12:10.) The teachers were probably a junior order of instructors. (See Act. 13:1; Eph. 4:11.) The enumeration of the gifts here corresponds with that previously given in 1Co. 12:9-10, with the exception of the mention here of helps and governments, and the omission of interpretation of tongues and discernment of spirit. Possibly, therefore, the words inserted here are only another designation of the same thing. The helps being the aid required for those who heard tongues in order to the understanding them, and the governments being the due regulation of the acceptance of certain spiritual powers and rejection of others.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

c. Of this figurative body, the Church is the literal counterpart, 1Co 12:27-31 .

27. Now ye, the Corinthian Church, are the literal of this body, being as ye are the body of Christ.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Now you (the ‘you’ is emphatic) are the body of Christ, and severally members of it. And God has set some in the church, first apostles, secondly prophets, thirdly teachers, then miracles, then gifts of healings, helps, guidance, divers kinds of tongues.’

So he reiterates that all Christians are united with Christ in His body, and that the Corinthian Christians are emphatically so. ‘YOU are the body of Christ’, each one being separately a member of that body. They must not avoid what they are. And in order for His body to be nourished, sustained and cared for God has set in the church people with many types of gift, and they should look to one another. For it is He Who is over all. First, at the head, come the Apostles. Then come the regular prophets. Then come the teachers. And then various other ‘gifted’ members, who reveal gifts such as miracles, gifts of healing, helps, (the cognate verb refers to helping those in need), guidance (those who govern, those who steer), various types of tongues.

Note how what we would call functions are intermingled with gifts. Each is seen as a gift to the church. Each has his function by reason of such a gift or gifts. (We note elsewhere how the Apostles had a combination of these gifts). The spread of gifts is intended to cover all gifts from top to bottom, and from spiritual ministry to practical. All are a necessary part of Christ’s body. And all function for the benefit of the whole.

As always when Christ’s body is in mind the thought is not of ministry to the outside world, but of that which builds up and sustains within. Oneness with Christ in His body, and the growth of the whole into the ‘perfect man’, ‘the measure of the stature of the fullness of Christ’ (Eph 4:13), is the idea behind the picture.

The unusual fact of grading the first three gift/functions is probably as a reminder to the rebellious among the Corinthian prophets and teachers that the Apostles, and he as an Apostle, are primary, and that therefore his word should be heeded. In God’s eyes he is among those who are ‘first’, while they are but second and third. But at the same time the fact that he grades them demonstrates that he wishes to establish the importance of prophets and teachers. They are leaders of the churches (Act 13:1). The final gifts are not graded but seen as in parallel (otherwise he would have continued to use ‘then’). Oneness does not mean that there are not those who are in overall charge.

‘Apostles.’ This was the title given by Jesus to the twelve whom He appointed (Luk 6:13) as the foundation of the new congregation (church) of Israel (Mat 16:18; Mat 19:28). United with that group (as altered by the introduction of Matthias on the defection of Judas and probably James, the Lord’s brother on the martyrdom of James) were Paul and Barnabas as the Apostles to the Gentiles (Gal 2:8-9; Act 14:4; Act 14:14). There is never any suggestion that individual churches had Apostles at their head. The term ‘The Apostles’ always has in mind the twelve and/or the two, although ‘apostle’ is twice a description used by Paul of messengers sent to or by him as ambassadors, but probably not as a permanent title (2Co 8:23; Php 2:25). Also in 1Th 5:6 Paul probably loosely includes Silas (or all his companions) in the term ‘apostles of Christ’. But we should note that when he includes Silas with himself in the headings to his letters he unusually does not use the title Apostle. He clearly did not see Silas as an Apostle in the full sense of the word. Otherwise (apart from the reference in Hebrews of the concept to Jesus Christ Himself – Heb 3:1) there are only false apostles, man made apostles who set themselves up as Apostles.

This uniqueness is brought out in the qualifications necessary in order to be an Apostle. They must have followed Jesus from the beginning and be witnesses of the resurrection (Act 1:21-22). They were thus eyewitnesses and receivers directly of His teaching. Paul, as a part exception, saw himself as ‘untimely born’ (1Co 15:8) as a witness of the resurrection.

‘Prophets’ These would seem to be men who are seen as having a permanent gift of prophecy and thus hold a recognised position in the churches (Act 11:27; Act 13:1; Act 15:32; Act 21:10; Eph 4:11). They are linked with ‘teachers’ as representing recognised leaders (Act 13:1-3). (Had there been ‘apostles’ connected with churches they would surely have been mentioned in Acts 13). Their main ministry was exhortation and inspired preaching (1Co 15:32). Only Agabus is actually described as foretelling the future (Act 11:28; Act 21:10-11). Thus while foretelling must not be excluded this was clearly not their prime function.

As prophecy in general is not mentioned in the list, in spite of its prominence in chapter 14, this might be seen as supporting the idea that prophecy was limited to the official prophets, but probably Paul also saw this mention of prophets as covering all gifts of prophecy under one heading so that it did not need to be brought in again. He was not trying to give a comprehensive picture.

‘Teachers.’ Our paucity of information about ‘teachers’ is such that dogmatism is excluded, but their position as leaders in the churches (Act 13:1-3) demonstrates that along with the prophets they were responsible for the spiritual instruction of the churches. This would include delivering and interpreting the Old Testament Scriptures, and the Testimony of Jesus, which would be the traditions on the life and teaching of Jesus officially passed on orally, and in some cases almost certainly written down (Luk 1:1).

The remainder of the list are gifts, and this is a reminder that the mention of these first three is because of the benefit they bring to Christ’s body as gifts by God to His people. ‘Helps’ has probably in mind those who act practically and helpfully for the good of the whole as in Rom 12:8 b; 1Co 16:1-2; 1Ti 5:9-10; Tit 2:4, and even in prayer (1Ti 5:5; Luk 2:36-38). ‘Guidance.’ The cognate word is used of steersmen on ships and this may signify moral guidance, or general guidance with respect to the affairs of life, both spiritual and physical, given both to the whole church and to individuals. Some translate as ‘administrations’, but we must recognise that the idea goes beyond just administrative functions.

It is noteworthy that tongues continually comes at the end of the lists. This cannot be accidental. This is partly because Paul sees it as mainly a personal gift (1Co 14:18-19), and thus as less beneficial in public use than other gifts. But it is probably also because it was mainly about tongues that the church was concerned when submitting its question (1Co 12:1), and because he intended to deal with it in some detail as a problem to be sorted out.

Fuente: Commentary Series on the Bible by Peter Pett

The spiritual meaning of the comparison:

v. 27. Now ye are the body of Christ and members in particular.

v. 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.

v. 29. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles?

v. 30. Have all the gifts of healing? Do all speak with tongues? Do all interpret?

v. 31. But covet earnestly the best gifts; and yet show I unto you a more excellent way.

Beginning with v. 12, Paul had given a detailed account of the interrelation of the members and organs in the human mechanism, indicating, however, even in v. 13, that he wanted the application made in the case of the Church. And here he states that the entire passage is to be applied to the Christian congregation: You are the body of Christ, and members severally; toward Christ you have the relation of a body, toward one another you have the relation of members. Therefore the lessons of the discontent of the less noble members, of the pride of the more seemly members, and of the mutual care and solicitude of the members in general should be heeded in the Church. And Paul openly states that there is indeed a diversity of talents, of ministries, of effects in the Church. It was God that made this distinction; He it was that chose and set up certain officers in the Church, they held office by His will, Act 20:28. There were, first, apostles, the teachers of the entire Church till the end of time, originally by the spoken word, afterward by their doctrine transmitted in the form of writing. There were, secondly, prophets, men that had the gift of prophecy, vv. 8 -10. There were, thirdly, teachers, men that were able to teach the transmitted doctrine, to apply it to the individual cases. These three represented the teaching orders. And in the congregation in general, and without distinction due to office, there were found miraculous powers, gifts of healings, vv. 9 -10; helpings, the work which was performed principally by the deacons; governings, the work which was done by executive officers in the organization of the congregation; and finally, species of tongues, v. 10. Note: The apostle is here evidently referring to the visible church organization, to which He has entrusted the administration of the means of grace. If a person calling himself a Christian shows the spirit of independentism, maintaining that he can ignore the work of the ministry, he is not in conformity with this passage of Scriptures.

God has given the offices and distributed the gifts, but He Himself has made the distinction, choosing the vehicles of His grace as He thought best. Discontent with the position assigned to anyone in the Church is rebellion against His government: Are all apostles? all prophets? all teachers? all powers? Have all gifts of healings? Do all speak with tongues? Do all interpret? In the Church of Christ all Christians cannot be everything, they cannot hold all offices, they cannot all have the same gifts; the Lord has distributed the gifts, and to Him they all are responsible, whether the talent entrusted to them be large or small in its appearance before men. Let apostle, prophet, teacher, healer, interpreter, deacon, each do his work in his appointed place without jealousy, and without being discontented with his lot. All these positions are necessary and are mutually interdependent; they all are to serve for the glory of the Lord and for the welfare of His people. Self-aggrandizement and jealousy are the death of true church-work.

Instead of fostering pride and conceit, the Christians of all times should rather expend their efforts in another way: But be zealous for the best gifts, strive after those gifts of the Spirit which are of the greatest benefit to the work of the Lord in the Church. If the Christians are really anxious to be of service in the work of the Lord, with altogether unselfish labor, then the Lord will reward this prayerful zeal; such people will be given the opportunity of placing their talents at the disposal of the King of Grace. And to this end Paul does not only want to exhort his readers, but he also wants to show them an excellent way, a way without equal, by which they may attain to the fulfillment of their wish and be placed in a position where they may serve the Church in all its members, to the glory of God.

Summary. The apostle discusses the diversity of the Spirit’s gifts as contributing to the life of the Church, all being necessary and all honorable in their proper use, as he shows by a detailed Comparison of the members of the human organism and their functions, but none to be sought in a spirit of emulation.

Fuente: The Popular Commentary on the Bible by Kretzmann

1Co 12:27. Now ye are the body of Christ. Dr. Heylin renders this, Thus ye are the body of Christ; each being a particular member, which God has placed in the church; (1Co 12:28.) as, first, apostles, &c. Others read it, Ye are in some sort the body and members of Christ,aliquatenus,in part, not, as our version, in particular. See Castalio.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Co 12:27 . Application of all that is said of the human body (1Co 12:14-26 ) to his readers: now ye are (in order now to apply to you what has been hitherto said, you then are) the body of Christ and members proportionately . In each Christian church the (ideal) body of Christ presents itself, as in each is presented the (ideal) temple of God; but each church is not a separate body of Christ; hence, just as with the idea of the temple (see on 1Co 3:16 ), we must keep entirely away from us the conception of a plurality, as if the churches were , and understand not as a body , [2006] but as body of Christ, the expression without the article being qualitative .

Now if the church, as a whole, is Christ’s body , then the individuals in it are Christ’s members (comp 1Co 6:15 ), but this not without distinction , as if every one could be any member; but , according to parts , according as each one respectively has his own definite part in the body of Christ, consequently his especial place and function which have fallen to him pro parte in the collective organism of the church. betokens the accompanying circumstance of the fact, Bernhardy, p. 230; the expression, however, does not stand here as in 1Co 13:9-10 ; 1Co 13:12 , in contrast to that which is perfect (Hofmann), but, as the context shows, in contrast to the united whole , the ; comp , Eph 4:16 . Luther puts it well, as regards the essential meaning: “each one according to his part.” Comp Calvin. Other interpreters understand, with Grotius (who explains it like ): si ex partibus fit aestimatio , considered as individuals. So Billroth, Rckert, Ewald, Maier. But what would be the object of this superfluous definition? That refers to individuals, is surely self-evident. Chrysostom held that the Corinthian church was thereby designated as part of the church universal. So also Theodoret, Theophylact, Beza, Wolf, Bengel, and others. But a glance at other churches was entirely alien from the apostle’s purpose here.

[2006] Baur, too, founds upon the absence of the article, and takes it to mean, “ a body which has the objective ground of its existence in Christ ,” so that the genitive would be objecti . But in every place where the body of Christ is spoken of the genitive is subjecti ; Paul would in that case have written (comp. Rom 12:4 ).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

(27) Now ye are the body of Christ, and members in particular. (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. (29) Are all apostles? are all prophets? are all teachers? are all workers of miracles? (30) Have all the gifts of healing? do all speak with tongues? do all interpret? (31) But covet earnestly the best gifts: and yet show I unto you a more excellent way.

Here the Apostle forms his conclusion from all that he had been advancing, in reference to the Church of Christ. He considers the whole mystical body of our Lord, under the same beautiful order as he had before done, in contemplating the human frame, and shews, as plain as words can make the subject, that as Christ and his people are one, so the different members, placed according to his infinite wisdom, though diversified as it necessarily became them to be, in higher, and lower departments, though some were Apostles, Prophets, and Teachers, and others called on to the humbler offices of being ministered unto; yet were all equally useful in their station, equally important in the state where the Lord had placed them, and equally interested in the Lord’s affection and regard. Reader! there cannot be an higher proof upon earth, than is here given, of the equal attention the Lord Jesus bears to his mystical body, in all the several members of it. And it ought to be very sweet, both to the most exalted, and to the most humble of the Lord’s people. The greatest hath nothing to boast, in respect to his movement in the higher departments of the Church; neither the humblest to be cast down, when at any time feeling conscious of a low, or more exercised station. For as in a large and complicated machine, the smallest part in the working of it, hath its special office, and without whose operations the whole could not be carried on: so in the mysterious government of the Church of God, the least of Christ’s little ones, are by him placed to the general welfare of the whole body, and afford occasion for the unceasing displays of his love; and calling forth the graces of His Spirit, both in them, and in all his members. And when the whole comes to be unfolded to view, it will be seen, that all have been mere receivers only; the highest nothing to boast and the lowest nothing to mourn for not having received more. Christ’s glory, as the Head of his body the Church, being the one grand and only design of the whole. The depth of the riches in the divine administration, though never to be fully explored, will in some measure be more opened to view. And the astonished Church of Christ, discovering her close connection with her Lord, and his everlasting union with her, and love towards her, will explain a thousand things, which now exercise faith and patience. And who shall calculate the joy and glory reflected by Christ on his Church, which will then fill the ravished soul, when at once beholding Him as the Head and fulness of all? For of Him, and through Him, and to Him, are all things; to whom, be glory forever and ever. Amen, Rom 11:33 to the end.

I must not close the Chapter, before that I have first called upon the Reader to remark with me, the meaning of the Apostle’s expression, when he saith: ye are the body of Christ. Not the natural body of Christ, which he took into union with his Godhead. It is not Christ personal of whom Paul speaks, but Christ mystical. In that pure, and holy portion of our nature, which the Son of God assumed, and which, by the junction with the divine nature, formed one Person, thence called Christ; we contemplate the glorious Mediator, and God-Man, as He is in himself: in whom dwelt all the fulness of the Godhead bodily, Col 2:9 . But when Paul, or any of the sacred Writers, speak of Christ’s body the Church, is meant, not Christ personal, but Christ mystical; that is, Christ in his members. It is that body, which God the Father, in his Covenant-office gave him; and which God the Holy Ghost anointed, with Him, and in Him: and knit together with Him, in every individual member, which was given him; and in the time state of the Church, regenerates, and quickens, in Him. This is Christ’s mystical body : his temple, his body, the Church. And it is blessed, yea, very blessed, when we behold, how the Apostle’s account here given is fully proved, when he saith: Now ye are the body of Christ, and members in particular.

Every child of God, given by the Father, Eph 1:4 , betrothed by the Son, Hos 2 , and regenerated by the Holy Ghost, 2Pe 1:3-4 , is to all intents and purposes, a part of Christ’s mystical body; for the whole of that child of God, being of the seed of Christ, is united to Christ, both body and spirit; and interested in all that belongs to Christ, as Christ, both before all worlds, during the whole time-state of the Church, and in and through the whole eternity, which is to follow. Hence those multitudes of promises, with which the word of God abounds, Gen 12:3 with Gal 3:16 ; Isa 59:21Isa 59:21 ; Psa 89:29Psa 89:29 . And it is by virtue of this union, that the spirits of just men made perfect, are before the throne of God and the Lamb; when their bodies return to their original dust : Heb 12:23-24 , and their bodies sleep in Jesus, being one with Jesus, and will he quickened at the resurrection-morn, not by the naked power of God, but from the Spirit of Christ dwelling in them, 1Th 4:161Th 4:16 ; Rev 14:13 ; Joh 11:25 ; Rom 8:10-11 . Reader! I beseech you ponder over the subject. It is indeed most sweet and precious. A union with Christ, brings up with it everything that is blessed in Christ. For as it is a spiritual union, be that is joined to the Lord being one Spirit: 1Co 6:17 , so is it opening a continual source of never ceasing joy and happiness. Living upon Christ, receiving all communications from Christ, and the whole springs of spiritual grace and refreshments being in Christ, the heart of the redeemed is made glad, whatever outward circumstances there may be; for Jesus hath said, because I live, ye shall live also, Joh 14:19 . Behold then, bow many blessed and precious things are contained in the Apostle’s words, when he saith : Now ye are the body of Christ, and members in particular.

I stay not to observe what Paul adds, concerning the diversity of offices in the Church. The Apostle’s conclusion, calls us off from men, and the several gifts bestowed upon them for the Church, to look unto the Lord. Covet earnestly the best gifts, namely, what Christ hath promised, those durable riches, and righteousness, which he gives, Pro 8:17-21 . And yet (saith Paul) shew I unto you a more excellent way; namely, Christ himself, who is the way, yea, the only way, the truth, and the life, Joh 14:6 . Reader! what are all gifts, and graces, compared to Christ? Gifts, yea, Christ’s gifts are not Christ. When Jesus comes to visit a soul, he doth indeed bring his gifts with him; as some great Prince, when he travels, is attended by his servants. But who would lose sight of the Prince, to look at his servants? Who would bestow their time at Court, in beholding the King’s equipage, instead of beholding the King himself in his beauty? Isa 33:17 . Precious Jesus! be thou the more excellent way to my soul. And while I learn to value, and highly prize all thy love-tokens, as love-tokens of my Lord; may I know how to prize thee above all, my Lord, my life, my way, my portion forever!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

27 Now ye are the body of Christ, and members in particular.

Ver. 27. Now ye are, &c. ] St Cyprian’s sympathy is remarkable, Cum singulis pectus meum copulo, moeroris et funeris pondera luctuosa participo; Cum plangentibus plango, cum deflentibus defleo. Hereby he showed himself a living member.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

27. ] Application of all that has been said of the physical body, to the Corinthians as the mystical body of Christ: and to individuals among them, as members in particular , i.e. each according to his allotted part in the body. Each church is said to be the body of Christ , as each is said to be the temple of God (see ch. 1Co 3:16 , note): not that there are many bodies or many temples; but that each church is an image of the whole aggregate, a microcosm, having the same characteristics. Chrys. would understand , (Hom. xxxii. p. 285): but this, though true, does not appear to have been here before the Apostle, only the whole Corinthian church as the body of Christ , and its individual components as members, each in his appointed place.

Fuente: Henry Alford’s Greek Testament

1Co 12:27 . The figure of the body , developed from 1Co 12:14-26 with deliberation and completeness, is now applied in detail to the Church, where the same solidarity of manifold parts and powers obtains (1Co 12:4 ff.): “Now you are ( ) a body of (in relation to) Christ, and members severally” scarcely “ the body of Christ” specifically (El [1935] ), as if P. might have written (as in Eph 4:12 , etc.); this has not yet become the recognised title of the Church (see note on 1Co 12:12 above); nor is the anarthrous to be read distributively, as though the Cor [1936] Church were thought of as one amongst many . P. is interpreting his parable: the Cor [1937] are, in their relation to Christ, what the body is to the man. is anarthrous by correlation ( cf. note on , 1Co 2:7 ). signifies the partial by contrast, not as in 1Co 13:9 with the perfect , but with the whole (body) particulatim (Bz [1938] ): of the point of view “ from (and so according to) the part (allotted to each)”; see 1Co 12:11 ; cf. also in 1Co 7:17 , etc.; similarly, in Joh 3:34 , in 2Co 8:13 .

[1935] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

[1936] Corinth, Corinthian or Corinthians.

[1937] Corinth, Corinthian or Corinthians.

[1938] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 1Co 12:27-31 a

27Now you are Christ’s body, and individually members of it. 28And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues. 29All are not apostles, are they? All are not prophets, are they? All are not teachers, are they? All are not workers of miracles, are they? 30All do not have gifts of healings, do they? All do not speak with tongues, do they? All do not interpret, do they? 31But earnestly desire the greater gifts.

1Co 12:28 “God has appointed” This is an aorist middle indicative. This is theologically parallel to 1Co 12:18.

“church” See Special Topic at 1Co 1:2.

“apostles” The Greek term is from one of the Greek verbs “to send.” It was used by the rabbis for someone sent as an official representative of another. In the Gospel of John it takes on the implication of Jesus the Messiah who was sent by God. The Sent One sends His followers (cf. Joh 20:21). See Special Topic: Send at 1Co 4:9.

Originally this referred to the Twelve, but later it was used of others: (1)Barnabas (cf. Act 14:4; Act 14:14); (2) Andronicus and Junia (cf. Rom 16:7); (3) Apollos (cf. 1Co 4:9); (4) James the half brother of Jesus (cf. Gal 1:19); (5) Epaphroditus (cf. Php 2:25; (6 & 7) Silas and Timothy (cf. 1Th 2:6). The gift is mentioned in Eph 4:11 as an ongoing gift.

“prophets” See Special Topics: NT Prophecy at 1Co 14:1 and OT Prophecy at 1Co 12:10.

“teachers” This gift is mentioned in Act 13:1 in combination with prophecy, but in Eph 4:11 it is linked with pastors. In 2Ti 1:11 Paul says he is a preacher, apostle, and a teacher. Here it seems to stand independent as it does in Rom 12:7. It is also discussed separately in Jas 3:1 ff. This implies that these leadership gifts can be combined in different ways in different believers to meet the need of the church in that day or area. Each of these gifted leaders proclaimed the gospel, but with different emphases.

“miracles” Notice in 1Co 12:9-10 this gift is mentioned twice, here but once. Miracles were a way to confirm the gospel. They are prominent in the Gospels and Acts and mentioned in the Apostolic letters. They are still common in areas where the gospel is new.

“healings” This gift functions both to reveal the love of God and confirm the gospel. The question is not does God still heal, but why some and not others? Jas 5:13-18 give further guidelines about how this should be dealt with in a local church. In James it is a ministry of the local elders, not a spiritual gift.

NASB, NKJV”helps”

NRSV”forms of assistance”

TEV”power to. . .help others”

NJB”helpful acts”

This term is used of “helpful deeds.” It is a general term and may refer to the regular ministry of deacons (cf. Php 1:1 and M. R. Vincent, Word Studies, vol. 2, p. 793).

NASB, NKJV”administrations”

NRSV”forms of leadership”

TEV”those who are given the power. . .to direct them”

NJB”the gifts of. . .guidance”

This term was originally used of a ship’s pilot (cf. Act 27:11; Rev 18:17). It was used metaphorically for church leaders who function as guides. This is the ability to lead others to accomplish spiritual tasks.

A. T. Robertson, Word Pictures In Greek New Testament, vol. 4, says that “helps” refers to the work of deacons helping the poor and sick and that “administrations” refers to the work of bishops/elders/pastors, pp. 173-174.

“various kinds of tongues” See 1Co 12:10.

1Co 12:29-30 This series of questions all begin with a negative particle (i.e., m), which denotes that the questions expect a “no” answer. This is an important passage in refuting the theological overstatement that “tongues” is a gift for every believer, a sort of confirming sign of salvation and/or a special mark of true spirituality. It is a valid gift, but not for everyone. The other extreme is to reject “tongues” as passing away in the Apostolic era. This is also a theological overstatement (cf. 1Co 14:39).

The whole point of this chapter is that there is one body, but many parts. No one part (i.e., gift) is pre-imminent.

1Co 12:31 a

NASB, NIV”But earnestly desire the greater gifts”

NKJV”But earnestly desire the best gifts”

NRSV”But strive for the greater gifts”

TEV”Set your hearts, then, on the more important gifts”

NJB”Set your mind on the higher gifts”

This is either (1) a present active indicative (i.e., a statement of fact) or (2) a Present active imperative (i.e., a continuing command). W. Randolph Tate, Biblical Interpretation, prefers the indicative, “you are striving for the better gifts” as another of Paul’s sarcastic comments (p. 22).

The second part of this verse should go with chapter 13. The greater gifts would refer to (1) faith, hope, and love of 1Co 13:13, with love being greatest or (2) the gifts which edify the whole body, 1Co 14:1 ff, which would be preaching and teaching (cf. 1Co 12:28).

This admonition seems to refer to the church as a whole, not the individual. Focusing on the individual is a common western predisposition. The focus of this chapter is corporate. The church should ask the Spirit for more of His giftedness (i.e., believers) that proclaims the gospel and builds up the body.

SOME PRACTICAL GUIDELINES FOR HOW BELIEVERS CAN KNOW THEIR GIFTS

1. Ask God specifically to show you.

2. Ask other mature believers who know you what they think your gift might be.

3. Explore your natural desires.

4. Move in the direction of the best light you have and your desire.

5. Give it a try and look for personal contentment and spiritual fruit.

These are taken from a wonderful booklet by Paul Little, Affirming the Will of God, published by IVP. It gives Christian wisdom, not Scripture, on how to know God’s will, which is analogous to how to know one’s spiritual gift.

However, believers need to remember that the lists of gifts are not the same. Being able to name our gift is not as important as recognizing that we have one. Believers, all believers, are called and gifted to ministry (cf. Eph 4:11-12).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

the body. There is no art. because soma is the predicate. Compare 1Co 3:16.

in particular. Greek. ek (App-104.) merous. The meaning is “Each in his part”, as Revised Version m.

Fuente: Companion Bible Notes, Appendices and Graphics

27.] Application of all that has been said of the physical body, to the Corinthians as the mystical body of Christ: and to individuals among them, as members in particular, i.e. each according to his allotted part in the body. Each church is said to be the body of Christ, as each is said to be the temple of God (see ch. 1Co 3:16, note): not that there are many bodies or many temples; but that each church is an image of the whole aggregate,-a microcosm, having the same characteristics. Chrys. would understand – , (Hom. xxxii. p. 285): but this, though true, does not appear to have been here before the Apostle,-only the whole Corinthian church as the body of Christ, and its individual components as members, each in his appointed place.

Fuente: The Greek Testament

1Co 12:27. , in part [in particular]) He adds this, because the Corinthians were not the sole constituents of the body of Christ and His members, ch. 1Co 14:36. Even Rome should hold it enough, if she be a part [in particular].

Fuente: Gnomon of the New Testament

1Co 12:27

1Co 12:27

Now ye are the body of Christ,–The ye referred to the membership at Corinth as a whole. They constituted the body of Christ. Not a part of it, but the body complete and entire, within itself a complete body of Christ. To another church Paul says: In whom ye also are builded together for a habitation of God in the Spirit. (Eph 2:22). The Bible clearly recognizes each separate congregation as the body of Christ, as builded together for a dwelling place in the Spirit. So that God in his Spirit dwells in each distinct and separate church. The church is the body of Christ in the community in which it is situated. It is not a foot in Corinth, an arm in Colosse, an eye in Ephesus, and an ear in Thessalonica; but each was a complete integral body of Christ composed of all the different members needed to make up his body. Take the church at Jerusalem, it was in existence before any other church. Was it not the body of Christ when it was the only church on earth? Did the planting of another and another church take from it any of its parts, and of its functions, despoil it of its integralism and completeness as a body of Christ? Certainly not.

What about the eunuch? My conviction is that he possessed within himself all the elements of a church of Christ when no other churches were in reach of him, and the multiplication of the seed or the word of God in him would produce a church of God wherever he went, and the same is true of every child of God. A child of God in a strange land has only to worship God himself, multiply the word of God in the hearts of others and the result is a church of the living God, complete in itself without reference to any other organism in the world.

and severally members thereof.-That is, each has his own place and function in the body of Christ. All the members constitute the one body as the human body is composed of the separate and distinct members and is dependent upon the others for happiness, and should have the same care one of another as the members of the fleshly body. One cannot suffer but all must suffer with it. The members that are most lacking in Christian graces, that are most helpless, need our care. And those most helpless are necessary for the good of all. This may seem strange at first, but the object of church service is to discipline the members into characters that please God and make the persons like unto Jesus Christ in character.

The poor, the sickly, the helpless, the wayward, and sinning are needful to school the more comely members. Without the patience and self-denial developed in looking after and helping the poor, the sick, and the wayward, the members of the church could never be fitted in character to dwell with God.

As the church, the body of Christ, is here compared to the human body, an apologist for the innovations that are being introduced into the churches makes the following argument: The human body is composed of different organs and members. Some of these organs or members are vital, necessary to the life of the body-such as the heart, the liver, the lungs, and the stomach. Without these the body cannot live or exist. Then there are other members-as the hands, the feet, and the eyes-that are not vital organs; they are not necessary to the life or existence of the body. The body may exist and live without these. So the church, as the body of Christ, is composed of parts or organs. Some of these are vital, necessary to the existence of the church- -such as faith, repentance, and baptism. Others are not vital or necessary to the life or sustenance of the church-such as instrumental music, societies, etc.

The illustration is an apt one if properly applied. In the first place, every organ or member set in the human body by God is vital or necessary to the performance of the work God appointed it to perform. The foot is essential to walking; the eye, to seeing; and the hand, to doing the work of the hand.

That work of God ceases when the member God appointed to do it is destroyed. Sometimes when the member God appointed is destroyed, an artificial or man-made member is supplied, but fails to do the work the natural or God-made member performs. An artificial foot or hand is a poor substitute for a God-given one. An artificial eye may deceive the people, but can never see. What this man calls the organs not vital to a church are not organs or members of the church, or body of Christ. They are artificial, man-made members. The organs God gave to do the work are the churches themselves, with the members for the work and the human voices for the worship. These, like the hands and feet of the human body, may not be necessary to the bare life or existence of the body, but are vital and necessary to the work and vigor of the body.

Sometimes the church fails to use its natural members to do the service God ordained them to do, and then substitutes artificial members or man-made substitutes to do the work the real organs or members fail to do. The whole thing is a miserable makeshift and a failure. No life or warmth or vigor can ever dwell in or pass through these artificial limbs; no spiritual life or warmth or vigor can ever dwell in or pass through these artificial additions to the church of God. The whole work of substituting these man-made or artificial organs, or works, to do the work of the church of God destroys the true work of God, drives out the Spirit and life of God. The whole business of mending the body of Christ, or patching up or changing the church of God, drives out the Spirit, and is an insult to God.

Fuente: Old and New Testaments Restoration Commentary

Christs Provision For His Church

1Co 12:27-31; 1Co 13:1

Now ye are the body of Christ, and members in particular. 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. Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? do all speak with tongues? do all interpret? But covet earnestly the best gifts: and yet show I unto you a more excellent way. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. (12:27-13:1)

In this particular portion we have Christs gracious provision for the edification of His church in this scene. In summing up, the apostle says, Ye are the body of Christ, and members in particular. That is, you Christians are the body of Christ. Recently I read a book on a political theme in which the writer said, It is important for us to remember, as Scripture says, we are all members of one body and therefore should work for the good of every nation. Scripture is not talking about nations when it speaks about members of the body of Christ, nor does it use the word body as we use that term. We speak of a body of troops, a body of soldiers, etc., and mean a company, a collective company, but that is not what is meant by the term body when it is used in the New Testament for the church of the living God, the body of Christ. The illustration, as we have seen, is taken from the human body. As the human body is one but has many members, so also is the Christ, and every member joined together and linked with the Head is to work for the good of the whole. And so it is Christians that the apostle has in view when he says, Ye are the body of Christ, and then he adds, and members in particular. Looked at in one sense we have lost our former identity, we are not just so many units as once we were, having no special relationship each to the other, for we are now united to one another. We who are saved, we who are indwelt by the Holy Spirit, are thus baptized into one and are members of the body. But on the other hand we have our individual responsibility as members. Just as the various members of my body have their part in the building up of the whole, so every Christian has his special responsibility for the blessing of the entire body of Christ.

God has given to the church special gifts which are for the edification of the rest, and in this we may see Christs gracious provision for His church. In Eph 4:8 we read, When he ascended up on high, he led captivity captive, and gave gifts unto men, and we are told what some of these gifts are: He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers (v. 11). Then we are told why He gave them (v. 12). If we should read it exactly as in our King James Version, we would think it was for three purposes. Let me read it emphasizing the punctuation, For the perfecting of the saints, for the work of the ministry, for the [edification] of the body of Christ. From this you would gather that Christ had given these gifts, evangelists, pastors, teachers, etc., for three things: to perfect the saints, to do the work of the ministry, to edify the body of Christ. But let me point out that these punctuation marks are put in by our English editors, and have no real place in the Greek text. Now let us read it omitting the punctuation marks. He gave some apostles and some prophets and some evangelists and some pastors and teachers for the perfecting of the saints for the work of the ministry for the edifying of the body of Christ. He did not give these special gifts to certain ones to do everything for the rest that they might sit back and be perfected and helped and blessed through them, but that they through the ministry of the Word might perfect the saints, in order that the saints might go out and do the work of the ministry and thus edify the body of Christ. It never was the mind of the Spirit of God to have any drones in the gospel hive.

Now notice, the gifts that men most highly esteem are apparently the least valuable. For instance, we hear a great deal today and have heard for the last twenty or twenty-five years, about the gift of tongues, and some people imagine that this is the most important gift of all. Often people say to me, Brother, have you the Holy Spirit?

I say, Yes, I have. I believe the gospel, and that tells me that upon believing I was sealed with [the] holy Spirit of promise (Eph 1:13).

Well, then, they say, can you speak in tongues?

Well, I speak a little English, and very, very little Chinese, but I had to study very hard to get those.

But that is not it, they say; can you speak in tongues in the power of the Spirit? and they mean some strange language that I have never learned, and they tell me that is the supreme evidence of the gift of the Holy Spirit.

Instead of that being the greatest of all the gifts, it is apparently the least, for notice the order in which these are given, And God hath set some in the church, first apostles. And where do we have their ministry today? Right here in the blessed Word of God. Their voices have long since been silenced, but the witness still goes on and through their written ministry they abide in the church until the end of time. Linked with them we have the prophets, and they too have long since been silenced in the primary sense. Luke and Mark were prophets, and they gave us their written ministry and went home to heaven. And so we are told that the church of the living God is built upon the foundation of the apostles and prophets.

Then notice in the third place, teachers. The teacher then is one of the special gifts that God has given to the church, and-may I say?-if I had my choice of all the gifts there are two that I would find very difficult to choose between. If the Lord were to say to me, as He did to Solomon, Ask what I shall give thee; if He should say, I am going to give you any gift that you want to be used for the blessing of a needy world and for My people. I would have difficulty in choosing between the gift of an evangelist and that of a teacher of the Word. My heart yearns to be able to preach the gospel in a way that will grip dying men and women and bring them face to face with the realities of eternity. The gift of an evangelist is one of the greatest of all, but on the other hand when I see how the people of God today are bewildered and misled, are carried about by every wind of doctrine, I realize how much they need careful, thoughtful biblical instruction, and my heart cries out, O God, help me to feed Thy people; give me the gift of teaching in order that I may open up Thy Word to Thy people. For after all, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God (Mat 4:4). And so I crave the gift of the teacher. The teacher is the one who comes to men giving them, not his own thoughts, not making up beautiful essays which he calls sermons, but he opens up, expounds, the Word of God. Our Lord Jesus, I think, describes the teacher in a wonderful way when He says, Every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old (Mat 13:52). The treasure house is the Word of God.

I listened to a widely-advertised man the other day who was said to be one of the outstanding religious leaders of our day, and for nearly an hour he was telling ministers how to preach. I listened carefully, but I did not hear him quote one verse of Scripture. He quoted from Shakespeare, from George Bernard Shaw, and a number of trashy novels, and he drew his illustrations from ancient and modern literature. Yet he was supposed to be a teacher of preachers. If preachers have to listen to that kind of a teacher it is no wonder they deliver sermons that never could convert one poor sinner.

Scripture says, The entrance of thy words giveth light; it giveth understanding unto the simple (Psa 119:130), and the apostle writing to Timothy says, Preach the wordFor the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears (2Ti 4:2-3). The teacher is the man who calls the people of God back to the Book and opens up the Word of God to them. One of our very well-known American pulpit orators stated some time ago that expository preaching is the poorest type of preaching in the world because it leaves so little scope for the imagination. Thank God for any kind of preaching that leaves little scope for mans imagination, for the Word of God says, And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually (Gen 6:5). It ought to be the earnest desire of the real minister of Christ to subject himself to the Word in order that all unholy imaginations might be cast down, and only the solemn serious truth of God brought to bear upon the minds of people. God give us teachers of the Bible!

Then we read, After that, miracles. Some people may have thought it was, First of all, miracles. I am not a miracle worker and do not pretend to be. I have gone in and prayed with a great many sick people and some of them have been healed very quickly, but I did not have the gift of healing. To go in and pray for people is one thing; to have the gift of healing is another. If a lame man were here and I could turn to him and say, In the name of Jesus, rise up and walk, and in a moment he would spring to his feet and become whole, that would be the gift of healing, that would be working a miracle. I have seen some people throw away crutches, but I have heard that they came back for them a week or two later. And so I say of the next gift, the gift of healing, what I say of miracles. The Lord may give these gifts, and if He does, we will thank Him for them, but we do not know of any at the present time.

But in the next one, helps, is something we can all understand. Here are two terms, helps, governments, linked together. In these we have pretty much what we find elsewhere in Scripture where we read of the officers of the church, its deacons and elders. A true deacon is a help; he is one who can help in all the temporal and business affairs of the church, and a true elder is one who has spiritual discernment and can govern in the church of God. What a wonderful thing it is when men are really thus gifted of the Lord as helps and governments! What a pitiful thing it is when a church is bereft of these kinds of gifts! There are too many deacons who are deacons in name only. The word deacon means servant, a ministering servant. There are too many elders who are elders in name only, who are not really guides and helps to the church of God, but it is a blessed thing when God gives to a church true helps and governments.

Last of all in this list we have diversities of tongues, as though it is the gift least of all to be accounted of. And why is that? Because anybody can with a little intelligence learn a new tongue, and in most instances it is better that he should do that than to receive it miraculously. One may say in regard to this the same about receiving the truth of God. God could give every one a sudden illumination that we might have an amazing insight into His truth, but He does not choose to give it in that way. He says, Study to show thyself approved unto God. There are too many Christians today who would like to have everything predigested. This is the day of this kind of thing, and many Christians would like to have the truth presented in a pre-digested way so that it would not require any trouble to get it into their inmost systems. But God wants us to study His Word, and does not give us His truth in that easy way.

Are all apostles? Admittedly, no. We do not know of any such today in the full sense. Are all prophets? Again we have to answer, No. There may be prophets today, but they are very few, and as far as I know there are none in the full sense. Are all teachers? Again we have to answer, No, and yet there are teachers that God has thus gifted. If you as a minister are troubled with the question of empty pews, begin to dig into the Book and teach the Word, and you will soon draw the people. I know two young ladies who after they were graduated from college, did not know what to do in order to support themselves. So they came to my old home city, Oakland, California, and in a little side street opened up a wee restaurant. It was so small that only about seven people could sit down at one time. I went over to sample their cooking, and I found that the coffee was very different from what I was used to in most lunchrooms and so I went back to my bookroom and said to the other workers, If you want a good cup of coffee, go to such and such a place. The next day people were standing on the outside walk waiting for the seven inside to finish their lunch. Soon the girls had to rent the place next to them. When I was in Oakland the last time, they had a great big restaurant serving hundreds of people. The word had gone out over the city, You can always get a good cup of coffee and excellent things to eat there. Let the word go out, You can always get the Word of God in that church, for that minister gives you the truth of God to refresh your soul, and you wont have any problem about empty pews. I heard a minister say to a group of pastors, There is one thing that is a great help; you can do a great deal with different colored lights. You can get up wonderful effects with colored lights, and people will come from far and wide to see. Then, you can do so much with rhythmic dancing. And then he added, One of the finest things I have found is moving pictures for the night service.

The church of God does not exist for the amusement of people. What we need is the Word of God presented in simplicity and power. Get your own mind filled with the truth of God and then give it to others. This minister said to the pastors, You know, some of you may not approve of these modern methods, but I say you have to take your choice between empty pews or up-to-date methods. Oh, no, we do not have to make any such choice; if you just give people the Book in the power of the Spirit they will come, for they are really ready to listen to the Word of God.

Are all workers of miracles? We know of very few indeed, if any. Have all the gifts of healing? No, and whether there are any we cannot say. Do all speak with tongues? Not in the Bible sense. Do all interpret? They do not. But now the apostle says that we are not to be concerned if we do not have all these gifts, but covet earnestly the best gifts, seek those that are for the edification of the church of God. Suppose it does not please God to give you any of these, Yet show I unto you a more excellent way.

There is something more excellent than signs and wonders. What is that? Though I speak with the tongues of men and of angels, and have not [love], I am become as sounding brass, or a tinkling cymbal. This leads us right into the wonderful Love Chapter, the thirteenth chapter of this epistle. The greatest gift of all is to have the Spirit of God dwelling in you shedding abroad the love of God in your heart so that you manifest the love of Christ.

There used to be a little mission in the lower part of Manhattan in New York. A poor little Irish boy started going there and got a great deal out of it. By-and-by his folks made a little more money and moved from that section and said, Now, Patsy, you must attend one of the more stylish churches. So they took him over and entered him in the Sunday school. The little fellow put in two Sundays there. On the third Sunday he was found way down near the Battery sitting in the little mission Sunday school, and when he got back home, the folks said, O, Pat, why werent you in the nice Sunday school? I wanted to go back to the other Sunday school, he said.

But why did you want to go back to that one? He hesitated, and they said, Come, tell us why.

Well, he said, they love a fellow down there. That is what took him miles and miles down to the simple little mission. It is a great testimony for any church, assembly, mission or Sunday school when people can say not alone that the Word of God is preached there, but that they love a fellow there.

This divine love is not something that is pumped up out of the natural heart; it is divinely given. The love of God is shed abroad in our hearts by the Holy Spirit which is given unto us (Rom 5:5), and that is why men and women need to be born again. That is why we need to have a definite dealing with God about the sin question. That is why we have to come to the place where we put our hearts trust in the Lord Jesus Christ as our own Savior. Trusting in Him we are born of God and the Holy Spirit comes to dwell in us, and thus the love of Christ will be manifested in our ways.

Fuente: Commentaries on the New Testament and Prophets

1Co 12:12, 1Co 12:14-20, Rom 12:5, Eph 1:23, Eph 4:12, Eph 5:23, Eph 5:30, Col 1:24

Reciprocal: Exo 36:10 – General Joh 13:34 – That ye love Joh 15:5 – vine Act 22:8 – whom Rom 12:4 – General 1Co 1:30 – in 1Co 6:15 – your 1Co 10:17 – we being Gal 3:16 – which Eph 3:6 – the same

Fuente: The Treasury of Scripture Knowledge

1Co 12:27. The apostle now comes directly to the application of his illustration. The church is the body of Christ, and it is composed of disciples who are the members of the body. As the parts of the fleshly body act in harmony with each other, shown in the preceding verses, so the members of the body of Christ should be interested in each other and seek to assist them in the mutual service to Christ. If that is done, the dissensions over the different spiritually-gifted men and their gifts will be stopped.

Fuente: Combined Bible Commentary

1Co 12:27. Now ye are the body of Christ, and severally members thereofand so what is true of the natural is analogously true of the spiritual body.

From the foregoing general statements the apostle now returns, in conclusion, to the specific gifts before enumerated, for the purpose of pressing the lessons he had been inculcating.

Fuente: A Popular Commentary on the New Testament

Our apostle having thus finished his elegant and excellent comparison between the members of the natural, and those of the mystical body; he comes now to make a particular and close application of it to the believing Corinthians, whom he acknowledges to be a part of the mystical body of Christ; and that it is their duty to carry themselves towards their fellow-members as the members of the body natural do towards each other, who are evermore solicitous for the good of one another.

Now, says he, Ye are the members of Christ; as if he had said, Thus must it be with you who are the several members of Christ’s church, which is his body.

From the whole of this comparison, with the apostle’s application of it, we learn,

1. That as there can be no natural body without divers members, so no mystical body without diversity of gifts and offices.

2. That as the more inferior members of the natural body are as truly members of the natural body are as truly members as the most noble; and as necessary and servicable to the body as the other; so are inferior Christians as much the members of Christ’s body, and in their place as useful and necessary, as other members of Christ’s body, and in their place as useful and necessary, as other members of the church which are more excellent in spiritual gifts.

Learn, 3. That as all the members of the natural body are placed and disposed according to the wisdom and pleasure of Almighty God; in like manner the members of Christ’s mystical body are, by the unerring wisdom of God, placed in the station and condition in the church in which he has set them, and accordingly they ought to be satisfied with it, and endeavour to be useful in it.

Learn, 4. That as there is no division in the members of the natural body, but all the members of the natural body, but all the members take care of, and are employed for, the good of the whole; so ought matters to be managed in the body mystical, that there be no divisions nor separate interests in it, but they should mutually regard the common interests of one another, sympathizing, sorrowing, and rejoicing together.

O happy day! when the interests of all parties, and private concernments, shall give place to public interests.

Fuente: Expository Notes with Practical Observations on the New Testament

1Co 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 Lords words, Mat 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 others happiness. Macknight.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Vv. 27. Now ye are a body of Christ, and members in particular.

This verse gives the reason why the parable of the human body may be applied to the readers. They are a body of Christ, not the body of Christ; the apostle takes care not to put the article exactly as in 1Co 3:16 : Ye are a temple of God.

The body of Christ is the whole Church; but for that very reason every particular Church shares in that dignity. Christ, dwelling in it, governs it by His Spirit, and gives it the organic forms fitted to manifest its action.

In virtue of this character belonging to the Church of Corinth, each Corinthian is to it what each member is to the body. The term , members, should not be applied to the particular Churches in their relation to the Church as a whole, as has been thought by several commentators ancient and modern. For this we should have to understand , ye, of Christians in general, which is not natural; and would not this idea be out of place in the context? The word , members, applies to all the individuals composing the Church of Corinth. The term expresses their plurality, and the restrictive word , in particular, their qualitative diversity. Each has only a part in the life of the whole, that which accrues to him in virtue of his individual gifts; comp. the , in part, 1Co 13:9-10; 1Co 13:12. No member, consequently, may call himself the whole, and claim to absorb for his own advantage the fulness of ecclesiastical activity, as Paul proceeds to point out in the following enumeration, 1Co 12:28-30. Each one, therefore, has need of his brethren. Side by side with his gift, there should be room for the exercise of the gifts of all the rest. The reading of D Vulg. , members taken from the member, seems to allude to Christ’s being Himself, as the head, one of the members (1Co 12:21); but it is evident that in 1Co 12:21 the word head is taken in another sense.

In the three following verses we find two successive enumerations of those gifts and offices which form the counterpart of the organs and members of the body. The aim of the first, 1Co 12:28, is to affirm the dignity of all those gifts and offices as being willed and given by God Himself independently of the sort of hierarchy which He has thought good to establish among them. All have their part to play, and no one ought to be excluded, if the whole is to prosper. This idea corresponds to that of the passage 18-26, where Paul had shown that all the members of the body, even those apparently most inferior, are entitled and bound to discharge their function for the good of the whole. The second enumeration, 1Co 12:29-30, has a wholly different bearing. The idea which inspires it is this: The gifts and offices have been Divinely distributed; no member unites them all in himself. Every brother then, even should he possess the most exalted function, needs the gifts and offices of all his brethren; no one consequently should presume to hinder the exercise of those gifts which he does not himself possess. This second idea exactly corresponds to that of the passage 15-17, regarding the need which the most highly endowed members of the body have of the services of all the rest. 1Co 12:28-30 are therefore the application of the whole passage 1Co 12:14-26, where the apostle develops the necessity of the diversity of the members in the unity of the human body; only in the application the order of the two ideas developed in the parable is reversed: the necessity of the part and the honour to be given to the inferior gifts and offices, developed in the second place in the parable (1Co 12:18-26), takes the first in application (1Co 12:28); and the need which all, even the most eminent gifts, have of all the rest, expounded in the first place in regard to the members of the body (1Co 12:14-17), takes the second place in the application (1Co 12:29-30).

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

Now ye are the body of Christ, and severally members thereof. [The hands and face have no need of adornment, but the rest of the body, being less comely, is made beautiful with clothing, so that a state of equilibrium is established, and the whole body is acceptable to the indwelling Spirit as its home. If any part of the body lacks in beauty, the attention of the whole body is drawn to it, and employed to better its condition. Moreover, the parts suffer or rejoice as a whole. Now, God intends that the church shall look upon itself as such an organic whole, and shall feel this lively concern for each of those who lack, feeling that the lack of one is the lack of all. “When a thorn,” says Chrysostom, “enters the heel, the whole body feels and is concerned: the back bends, the fore part of the body contracts itself, the hands come forward and draw out the thorn, the head stoops, the eyes regard the affected member with intense gaze, When the head is crowned, the whole man feels honored, the mouth expresses and the eyes look gladness.”]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Verse 27

In particular; individually.

Fuente: Abbott’s Illustrated New Testament

12:27 Now ye are the body of Christ, and members in {s} particular.

(s) For all churches, wherever they are dispersed through the whole world, are different members of one body.

Fuente: Geneva Bible Notes

The fact of diversity restated 12:27-31

Next, the apostle spoke more specifically about the members of the body of Christ again (cf. 1Co 12:1-11).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

"You" is emphatic in the Greek text and is plural. The Corinthian Christians are in view, but what Paul said of them applies to all groups of Christians. Together we make up the body of Christ, and each of us is an individual member in it. Again, what Paul said of the church is true of it in its macro and in its micro forms, the universal church and the local church.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)