Timothy, nor remove his own thorn in the flesh; because it was given only on extraordinary occasions, though perhaps more generally than many others. 5. The working of miracles, evepynμara dvvaμewv, verse 10. This seems to refer to the same class as the operations, Eveрynμaτwv, ver. 6, as the words are the same; and to signify those powers by which they were enabled at particular times to work miraculously on others; ejecting demons, inflicting punishments or judgments, as in the cases mentioned under verse 6. It is a hendyadis for mighty operations. 6. Prophecy. This seems to import two things: 1st. the predicting future events, such as then particularly concerned the state of the church and the apostles; as the dearth foretold by Agabus, Acts xi. 28; and the binding of St. Paul, and delivering him to the Romans, Acts xxi. 10, &c.; and St. Paul's foretelling his own shipwreck on Malta, Acts xxvii. 25, &c. And, 2ndly, as implying the faculty of teaching or expounding the scriptures, which is also a common acceptation of the word. 7. Discerning of spirits. A gift by which the person so privileged could discern a false miracle from a true one; or a pretender to inspiration from him who was made really partaker of the Holy Ghost. It probably extended also to the discernment of false professors from true ones, as appears in Peter, in the case of Ananias and his wife. 8. Divers kinds of tongues. Tevn yλwoowv, Different languages, which they had never learned, and which God gave them for the immediate instruction of people of different countries who attended their ministry. 9. Interpretation of tongues. It was necessary that while one was speaking the deep things of God in a company where several were present who did not understand, though the majority did, there should be a person who could immediately interpret what was said to that part of the congregation that did not understand the language. This power to inter the members of the body. 15 If the foot shall Besay, cause I am not the hand, I am not of the body; is it therefore not of the body? A. M. 4060. A. D. 56. A. U. C. 809. Anno Imp. Neronis Cæs. 3. 16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? 17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? 1 k 18 But now hath God set the members every one of them in the body, as it hath pleased him. 19 And if they were all one member, where were the body? iii. 28. Eph. ii. 13, 14, 16. Col. iii. 11.John vi. 63. vii. 37, 38, 39.-Ver. 28. Ch. iii. 5. Ver. 11. -8 Gr. Greeks. Rom. xii. 3. pret was also an immediate gift of God's Spirit, and is classed here among the miracles. Verse 11. But all these worketh that one and the self-same Spirit] All these gifts are miraculously bestowed; they cannot be acquired by human art or industry, the different languages excepted; but they were given in such a way, and in such circumstances, as sufficiently proved that they also were miraculous gifts. Though the Verse 12. For as the body is one] human body have many members, and though it be composed of a great variety of parts, yet it is but one entire system; every part and member being necessary to the integrity or completeness of the whole. So also is Christ.] That is, So is the church the body of Christ, being composed of the different officers already mentioned, and especially those enumerated, ver. 28, apostles, prophets, teachers, &c. It cannot be supposed that Christ is composed of many members, &c., and therefore the term church must be understood; unless we suppose, which is not improbable, that the term 'O Xporos, Christ, is used to express the church, or whole body of Christian believers. Verse 13. For by one Spirit are we all baptized, &c.] As the body of man, though composed of many members, is informed and influenced by one soul; so the church of Christ, which is his body, though composed of many members, is informed and influenced by one Spirit, the Holy Ghost; actuating and working by this spiritual body, as the human soul does in the body of man. To drink into one Spirit.] We are to understand being made partakers of the gifts and graces of the Holy Ghost agreeably to the words of our Lord, Jolin vii. 37, &c.: If any man thirst, let him come unto me and drink: this he spake of the Spirit which they that believed on him should receive. On this verse there is a great profusion of various Union and agreement of A. M. 4060. A. U. C. 809. Anno Imp. Neronis Caes. 3. 20 But now are they many | body, which seem to be more 21 And the eye cannot say unto the hand, I have no need A. M. 4060. bestow more 23 And those members of the body, which we think to be less honourable, upon these we abundant honour; and our uncomely parts 22 Nay much more, those members of the have more abundant comeliness. of thee: nor again, the head to the feet, I have no need of you. ■ Or, put on. readings, which may be found in Griesbach, but hunc, quo vivimus vigemusque, divisum pariter in cannot be conveniently noticed here. Verse 14. For the body is not one member] The mystical body, the church, as well as the natural body, is composed of many members. Verse 15. If the foot shall say, &c.] As all the members of the body are necessarily dependant on each other, and minister to the general support of the system, so is it in the church. All the private members are intimately connected among themselves, and also with their pastors; without which union no church can subsist. venas maturum, confecto cibo, sanguinem. T. Livii, Histor., lib. ii., cap. 32. "In that time in which the different parts of the human body were not in a state of unity as they now are, but each member had its separate office and distinct language, they all became discontented, because whatever was procured by their care, labour, and industry, was spent on the belly; while this, lying at ease in the midst of the body, did nothing but enjoy whatever was provided for it. They therefore conspired among themselves, and agreed that the hands should not convey food to the mouth, that the mouth should not receive what was offered to it, and that the teeth should not masticate whatever was brought to the mouth. Acting on this principle of revenge, and hoping to reduce the belly by famine, all the members, and the whole body itself, were at length brought into the last stage of a consumption. It then plainly appeared that the belly itself did no small service; that it contributed not less to their nourishment than they did to its support, distributing to every part that from which they derived life and vigour; for by properly concocting the food, the pure blood derived from it was conveyed by the arteries to every member." Verse 21. And the eye cannot say unto the hand, I have no need of thee] The apostle goes on, with his principal object in view, to show that the gifts and graces with which their different teachers were endowed were all necessary for their salvation, and should be collectively used; for not one of them was unnecessary, nor could they dispense with the least of them; the body of Christ needed the whole for its nourishment and support. The famous Apologue of Menius Agrippa, related by Livy, will serve to illustrate the apostle's reasoning: The Roman people, getting into a state of insurrection and rebellion against the nobility, under pretext that the great men not only had all the honours but all the emoluments This sensible comparison produced the desired of the nation, while they were obliged to bear all the effect: the people were persuaded that the senators burdens, and suffer all the privations; they then in were as necessary to their existence as they were to riotous assemblage left their homes and went to that of the senators, and that it required the strictest Mount Aventine. Matters were at last brought to union and mutual support of high and low to preserve such an issue, that the senators and great men were the body politic. This transaction took place about obliged to fly from the city, and the public peace was 500 years before the Christian era, and was handed on the point of being utterly ruined: it was then down by unbroken tradition to the time of Titus thought expedient to send Menenius Agrippa to Livius, from whom I have taken it, who died in the them, who was high in their esteem, having van-year of our Lord 17, about forty years before St. quished the Sabines and Samnites, and had the first triumph at Rome. This great general, who was as eloquent as he was valiant, went to the Mons Sacer, to which the insurgents had retired, and thus addressed them: Tempore, quo in homine non, ut nunc omnia in unum consentiebant, sed singulis membris fuum cuique consilium, suus sermo fuerat, indignatas reliquas partes, sua cura, suo labore ac ministerio Teatri omnia quæri; ventrem, in medio quietum, nihil cind, quam datis voluptatibus frui. Conspirasse inde, The menus ad os cibum ferrent, nec os acciperet datum, edentes conficerent. Hac ira, dum ventrem fame demare vellent, ipsa una membra totumque corpus ad extremam tabem venisse. Inde apparuisse, ventris quoque haud segne ministerium esse: nec magis ali, quam alere eum, reddentem in omnes corporis partes Paul wrote this epistle. As his works were well known and universally read among the Romans in the time of the apostle, it is very probable that St. Paul had this famous Apologue in view when he wrote from the 14th verse to the end of the chapter. Verse 22. Those members-which seem to be more feeble] These, and the less honourable and uncomely, mentioned in the next verses, seem to mean the principal viscera, such as the heart, lungs, stomach, and intestinal canal. These, when compared with the arms and limbs, are comparatively weak; and some of them, considered in themselves, uncomely and less honourable; yet these are more essential to life than any of the others. A man may lose an eye by accident, and an arm or a leg may be amputated, and yet the body live and be vigorous; but let the stomach, heart, lungs, or any of the viscera be removed, and life becomes necessarily extinct. Hence these parts are not only covered, but the parts in which they are lodged are surrounded, ornamented, and fortified for their preservation and defence, on the proper performance of whose functions life so immediately depends. Verse 24. For our comely parts have no need] It would be easy to go into great detail in giving an anatomical description of the different members and parts to which the apostle refers, but it would not probably answer the end of general edification; and to explain every allusion made by the apostle, would require a minuteness of description which would not be tolerated except in a treatise on the anatomy of the human body. My readers will therefore excuse my entering into this detail. Verse 25. That there should be no schism in the body] That there should be no unnecessary and independent part in the whole human machine, and that every part should contribute something to the general proportion, symmetry, and beauty of the body. So completely has God tempered the whole together that not the smallest visible part can be removed from the body without not only injuring its proportions, but producing deformity. Hence the members have the same care one for another. The eyes and ears watch for the general safety of the whole; and they are placed in the head, like sentinels in a tower, that they may perceive the first approach of a foe and give warning. The hands immediately on an attack exert themselves to defend the head and the body; and the limbs are swift to carry off the body from dangers against which resistance would be vain. Even the heart takes alarm from both the eyes and the ears; and when an attack is made on the body, every external muscle becomes inflated and contracts itself, that, by thus collecting and concentrating its force, it may the more effectually resist the assailant, and contribute to the defence of the system. 28 And God hath set some in the church; first apostles; secondarily prophets; thirdly Anno Imp. Neroteachers; after that & miracles; then "gifts of healings, helps, governments, diversities of tongues. k 29 Are all apostles? are all prophets? are all teachers? are all m workers of miracles? 30 Have all the gifts of healing? do all speak with tongues? do all interpret ? n 31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way. 10. h Ver. 9.- Numb. xi. 17. Tim. v. 17. Hebr. xiii. 17, 24.m Or, powers. n Ch. xiv. 1, 39. k Rom. xii. 8. 1 Or, kinds. Ver. 10. the foot, &c, be injured, the whole man grieves; and if by clothing, or any thing else, any particular member or part is adorned, strengthened, or better secured, it gives a general pleasure to the whole man. 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. iv. 12. Hence no teacher should be exalted above or opposed to another. 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 dependant 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. Observations on particular CHAP. XII. parts of the preceding chapter. Verse 28. God hath set some in the church] As God | excellent way, and which he proceeds in the next has made evident distinctions among the members of chapter to describe. the human body, so that some occupy a more eminent place than others, so has he in the church. And to prove this the apostle enumerates the principal offices, and in the order in which they should stand. First apostles] Amostodows, from amo, from, and greλdw, I send; to send from one person to another,|neighbour, and which is the fulfilling of the law and from one place to another. Persons immediately designated by Christ, and sent by him, to preach the gospel to all mankind. Some think that this verse should be read affirmatively, Ye earnestly contend about the best gifts; but I shew unto you a more excellent way; i. e. get your hearts filled with love to God and man-love, which is the principle of obedience, which works no ill to its Secondarily prophets] IIpopnras, from apo, before, and on, I speak; a person who, under divine inspiration, predicts future events; but the word is often applied to those who preached the gospel. See on ver. 10. Thirdly teachers] Aidaokalove, from didaσkw, I teach; persons whose chief business it was to instruct the people in the elements of the Christian religion, and their duty to each other. See on Rom. viii. 8. Miracles] Avvapeis Persons endued with miracalous gifts, such as those mentioned Mark xvi. 17, 18; casting out devils, speaking with new tongues, &c. See on ver. 10, and at the end of the chapter. Gifts of healing.] Xapioμaru iaμarwv Such as laying hands upon the sick, and healing them, Mark Iv. 18; which, as being one of the most beneficent miraculous powers, was most frequently conceded. See on ver. 8. Helps] Avruneis. Dr. Lightfoot conjectures that these were the apostles' helpers; persons who accompanied them, baptized those who were converted by them, and were sent by them to such places as they could not attend to, being otherwise employed. The Levites are termed by the Talmudists helps of the priests. The word occurs Luke i. 54. Rom. vill. 26. Governments] Kußepvno. Dr. Lightfoot contends that this word does not refer to the power of ruling, but to the case of a person endued with a deep and comprehensive mind, who is profoundly wise and prudent; and he thinks that it implies the same as discerament of spirits, ver. 10, where see the note. He has given several proofs of this use of the word in the Septuagint. Diversities of tongues.] гevn yλwoowv Kinds of longues; that is, different kinds. The power to speak, on all necessary occasions, languages which they had not learned. See on ver. 10. Verse 29. Are all apostles? &c.] That is: All are not apostles, all are not prophets, &c. ; God has distributed his various gifts among various persons, each of whom is necessary for the complete edification of the body of Christ. On these subjects see the notes verses 7, 8, 9, 10. Verse 31. But covet earnestly] To covet signifies to desire earnestly. This disposition towards heavenly things is highly laudable; towards earthly things, is deeply criminal. A man may possess the best of all these gifts, and yet be deficient in what is essentially necessary to his salvation, for he may be without that love or charity which the apostle here calls the more | This is a likely reading, for there were certainly more contentions in the church of Corinth about the gifts than about the graces of the Spirit. 1. After all that has been said on the different offices mentioned by the apostle in the preceding chapter, there are some of them which perhaps are not understood. I confess I scarcely know what to make of those which we translate helps and governments. Bishop Pearce, who could neither see church government nor state government in these words, expresses himself thus: "These two words, after all that the commentators say about them, I do not understand; and in no other part of the New Testament is either of them, in any sense, mentioned as the gift of the Spirit; especially it is observable that in ver. 29, 30, where the gifts of the Spirit are again enumerated, no notice is taken of any thing like them, while all the other several parts are exactly enumerated. Perhaps these words were put in the margin to explain duvausuç, miracles or powers ; some taking the meaning to be helps, assistances, as in 2 Cor. xii. 9; others to be кvßeρvnσɛɩç, governments, as in Rom. viii. 38; and from being marginal explanations, they might have been at last incorporated with the text." It must, however, be acknowledged that the omission of these words is not countenanced by any MS. or Version. One thing we may fully know, that there are some men who are peculiarly qualified for governing by either providence or grace; and that there are others who can neither govern nor direct, but are good helpers. These characters I have often seen in different places in the church of God. 2. In three several places in this chapter the apostle sums up the gifts of the Spirit. Dr. Lightfoot thinks they answer to each other in the following order, which the reader will take on his authority. The nature and properties After that, MIRACLES; The GIFTS of HEALINGS; HELPS; GOVERNMENTS; Divers kinds of TONGUES. Verses 29, and 30. Are all Apostles; Prophets; Teachers; Miracles; Ver. 30. Gifts of Healing. Speak with Tongues ; Interpret. I. CORINTHIANS. If the reader think that this is the best way of explaining these different gifts and offices, he will adopt it; and he will in that case consider, 1. that the word or doctrine of wisdom comes from the apostles. 2. The doctrine of knowledge, from the prophets. 3. Faith, by means of the teachers. 4. That working of miracles includes the gifts of healing. 5. That to prophecy, signifying preaching, which it frequently does, helps is a parallel. 6. That discernment of spirits is the same with governments, which Dr. Lightfoot supposes to imply a deeply comprehensive, wise, and prudent mind. 7. As to the gift of tongues, there is no variation in either of the three places. 3. It is strange that in this enumeration only three distinct officers in the church should be mentioned; viz. apostles, prophets, and teachers. We do not know that miracles, gifts of healing, helps, governments, and diversity of tongues, were exclusive offices; for it is probable that apostles, prophets, and teachers wrought miracles occasionally, and spoke with divers of charity, or love. tongues. However, in all this enumeration, where the apostle gives us all the officers and gifts necessary for the constitution of a church, we find not one word of bishops, presbyters, or deacons; much less of the various officers and offices which the Christian church at present exhibits. Perhaps the bishops are included under the apostles, the presbyters under the prophets, and the deacons under the teachers. As to the other ecclesiastical officers with which the Romish church teems, they may seek them who are determined to find them, any where out of the New Testament. 4. Mr. Quesnel observes on these passages that there are three sorts of gifts necessary to the forming Christ's mystical body. 1. Gifts of power, for the working of miracles, in reference to the Father. 2. Gifts of labour and ministry, for the exercise of government and other offices, with respect to the Son, 3. Gifts of knowledge, for the instruction of the people, with relation to the Holy Ghost. The FATHER is the principle and end of all created power; let us then ultimately refer all things to him. The SoN is the Institutor and Head of all the hierarchical ministries; let us depend upon him. The HOLY GHOST is the fountain and fulness of all spiritual graces; let us desire and use them only in and by him. There is nothing good, nothing profitable to salvation, unless it be done in the power of God communicated by Christ Jesus, and in that holiness of heart which is produced by his SPIRIT. Pastors are only the instruments of God, the depositaries of the authority of Christ, and the channels by whom the love and graces of the Spirit are conveyed. Let these act as receiving all from God by Christ, through the Holy Ghost; and let the church receive them as the ambassadors of the Almighty. CHAPTER XIII. Charity, or love to God and man, the sum and substance of all true religion; so that without it, the most splendid eloquence, the gift of prophecy, the most profound knowledge, faith by which the most stupendous miracles might be wrought, benevolence the most unbounded, and zeal for the truth, even to martyrdom, would all be unavailing to salvation, 1-3. The description and praise of this grace, 4-7. Its durableness; though tongues, prophecies, and knowledge shall cease, yet this shall never fail, 8—10. Description of the present imperfect state of man, 11, 12. Of all the graces of God in man, Charity, or Love, is the greatest, 13. a Lev. xix. 18. Deut. vi. 5. x. 12. xxx. 6. Matt. xxi. 37, 38, 39, 40. Mark xii. 31. Luke x. 27. xx. 41. NOTES ON CHAP. XIII. distracted with contentions, divided by parties, and Verse 1. Though I speak, &c.] At the conclusion envious of each other's gifts, that unity was nearly of the preceding chapter the apostle promised to show destroyed. This was a full proof that love to God and the Corinthians a more excellent way than that in man was wanting; and that without this, their nuwhich they were now proceeding. They were so merous gifts and other graces were nothing in the |