unduly elated, or pride himself on what has been conferred by God alone. All in all.-All these operations are to be traced to him. His agency is every where. It is as really seen in the insect's wing, as in the limbs of the mammoth; as really in the humblest violet, as in the loftiest oak of the forest. All, therefore, should regard themselves as under his direction, and should submit to his arrangements. If men regard their endowments as the gift of God, they will be thankful for them, and they will not be disposed to despise or undervalue others who have been placed in a more humble condition and rank in the church. a manner as shall best subserve the interests of piety and the church, and as shall tend harmoniously to carry on the great interests of religion, and further the welfare of the whole Christian body. The doctrine of this verse is, therefore, (1.) That the Holy Spirit bestows such endowments on all Christians as he pleases; and, (2.) That the design is, in the best manner to promote the common welfare-the peace and edification of the whole church. It follows from this, (1.) That no Christian should be unduly elated, as if he were more worthy than others, since his endowments are the simple gift of God: (2.) That no Christian should be depressed and disheartened, as if he occupied an inferior or un VER. 7. But the manifestation of the Spirit is important station, since his place has also been given to every man to profit withal. + Eph. iv. 7. But the manifestation of the Spirit.-The word "manifestation" (pavipwoic) means properly that which makes manifest, conspicuous, or plain; that which illustrates, or makes any thing seen or known. Thus conduct manifests the state of the heart; and the actions are a manifestation, or showing forth of the real feelings. The idea here is, that there is given to those referred to, such gifts, endowments, or graces, as shall manifest the work and nature of the Spirit's operations on the mind; such endowments as the Spirit makes himself known by to men. All that he produces in the mind is a manifestation of his character and work, in the same way as the works of God in the visible creation are a manifestation of his perfections. Is given to every man.—To every man whose case is here under consideration. The idea is not at all that the manifestation of the Spirit is given to all men indiscriminately, to pagans, and infidels, and scoffers, as well as to Christians. The apostle is discoursing only of those who are Christians, and his declaration should be confined to them alone. Whatever may be true of other men, this statement should be confined wholly to Christians, and means simply that the Spirit of God gives to each Christian such graces and endowments as he pleases; that he distributes his gifts to all, not equally, but in a manner which he shall choose; and that the design of this is, that all Christians should use his endowments for the common good. This passage, therefore, is very improperly adduced to prove that the gifts and graces of the Holy Spirit are conferred alike on all men; and that pagans, and sinners in general, are under his enlightening influences. It has no reference to any such doctrine, but should be interpreted as referring solely to Christians, and the various endowments which are conferred on them. To profit withal, (pòç rò ovμpéoov.) Unto profit; i. e. for utility, or use; or to be an advantage to the church; for the common good of all. This does not mean that each one must cultivate and improve his graces and gifts, however true that may be, but that they are to be used for the common good of the church; they are bestowed for utility, or profit; they are conferred in such measures, and in such a manner, as are best adapted to be useful, and to do good. They are bestowed not on all equally, but in such assigned him by God; (3.) That all should be contented, and satisfied with their allotments in the church, and should strive only to make the best use of their talents and endowments; and, (4.) That all should employ their time and talents for the common utility; for the furtherance of the common welfare, and the advancement of the kingdom of Christ on earth. VER. 8. For to one is given, by the Spirit, 'the word of wisdom; to another the word of knowledge," by the same Spirit; s Isa. xi. 2, 3. 7 Chap. ii. 6, 7. Chap. xiii. 2. For to one is given.-In order to show what endowments he refers to, the apostle here particularizes the various gifts which the Holy Spirit imparts in the church. By the Spirit.-By the Holy Ghost; by his agency on the mind and heart. The word of wisdom.-One he has endowed with wisdom, or has made distinguished for wise, and prudent, and comprehensive views of the scheme of redemption, and with a faculty of clearly explaining it to the apprehension of men. It is not certain that the apostle meant to say that this was the most important or most elevated endowment, because he places it first in order. His design does not seem to be, to observe the order of importance and value, but to state, as it occurred to him, the fact that these various endowments had been conferred on dif ferent men in the church. The sense is, that one man would be prominent and distinguished as a wise man-a prudent counsellor, instructor, and adviser. To another the word of knowledge. -Another would be distinguished for knowledge. He would be learned; would have a clear view of the plan of salvation, and of the doctrines and duties of religion. The same variety is observed in the ministry at all times. One man is eminent as a wise man; another as a man of intelligence and knowledge; and both may be equally useful in their place in the church. By the same Spirit. therefore, may be really useful and necessary; -All is to be traced to the same Spirit; all, and the one should not pride himself in his endowments above the other. VER. 9. To another faith, by the same Spirit ; w Mark xvi. 18. James v. 14. To another faith.-Another shall be distinguished for simple confidence in God; and this endowment is also given by the same Spirit. Many of the most useful men in the church are distinguished mainly for their simple confidence in the promises of God; and often accomplish more by prayer, and by their faith in God, than others do who are distinguished for their wisdom and learning. Humble piety and reliance in the divine promises, and that measure of ardour, fearlessness, and zeal which result from such confidence; that belief that all obstacles must be, and will be, overcome that oppose the gospel; and that God will secure the advancement of his cause, will often do infinitely more in the promotion of his kingdom than the most splendid endowments of learning and talent. Indeed, if a man were disposed to do good on the widest scale possible, to do the utmost that he possibly could in saving men, he would best accomplish it by seeking simple faith in God's aid and promises, and then, under the influence of this, engage with ardour in doing what he could. Faith is one of the highest endowments of the Christian life; and yet, though all may attain it, it is one of the rarest endowments. Perhaps by many it is despised, because it may be obtained by all; because it is a grace in which the poor and the humble may be as much distinguished as the man of splendid talents and profound learning. To another the gifts of healing.-See Mark xvi. 18. This was promised to the disciples of the Saviour; and in the early church was conferred on many. Comp. Acts v. 12, 15, 16; xix. 12. It would seem from this passage that the gift of healing was conferred on some in a more eminent degree than on others. the early Christians seem to have been regulated to a remarkable degree in accordance with the rule by which ordinary endowments are conferred on men. Though all men have understanding, memory, imagination, bodily strength, &c., yet one has these in a more eminent degree than others; and one is characterised for the possession of one of those qualities more than for another. Yet all are bestowed by the same God. So it was in regard to the extraordinary endowments conferred on the early Christians. Comp. chap. xiv. especially ver. 32. To another prophecy.-See Note, Rom. xii. 6. To another discerning of spirits.-Comp. 1 John iv. 1. This must refer to some power of searching into the secrets of the heart; of knowing what were a man's purposes, views, and feelings. It may relate either to the power of determining by what spirit a man spoke who pretended to be inspired, whether he was truly inspired, or whether he was an impostor: or it may refer to the power of seeing whether a man was sincere or not in his Christian profession. That the apostles had this power is apparent from the case of Ananias and Sapphira, (Acts v. 1—10,) and from the case of Elymas, (Acts xiii. 9-11.) It is evident that where the gift of prophecy and inspiration was possessed, and where it would confer such advantages on those who possessed it, there would be many pretenders to it; and that it would be of vast importance to the infant church, in order to prevent imposition, that there should be a power in the church of detecting the imposture. To another divers kinds of tongues.-The power of speaking various languages. See Acts ii. 4, 7-11. This passage also seems to imply that the extraordinary endowments of the Holy Spirit were not conferred on all alike. To another the interpretation of tongues.-The power of interpreting foreign languages; or of interpreting the language which might be used by the prophets in their communications. See Note, chap. xiv. 27. This was evidently a faculty different from the power of speaking a foreign_language; and yet it might be equally useful. It would appear To another the working of miracles.-Commen- possible that some might have had the power of tators have felt some perplexity in distinguishing speaking foreign languages who were not themthis from what is mentioned in ver. 9 of the gift selves apprized of the meaning, and that interof healing. It is evident that the apostle there preters were needful in order to express the sense refers to the power of working miracles in heal- to the hearers. Or it may have been that in a ing inveterate and violent diseases. The expres- promiscuous assembly, or in an assembly made sion here used, "working of miracles," (vepyń-up of those who spoke different languages, a part para ovváμewv,) refers probably to the more extraordinary and unusual kinds of miracles; to those which were regarded as in advance of the power of healing diseases. It is possible that it may denote what the Saviour had reference to in Mark xvi. 18, where he said they should take up serpents, and if they drank any deadly thing it should not hurt them; and possibly also to the power of raising up the dead. That this power was possessed by the apostles is well known; and it is possible that it was possessed by others also of the early Christians. It is clear from all this that there was a difference even among those who had the power of working miracles, and that this power was conferred in a more eminent degree on some than on others. Indeed, the extraordinary endowments conferred on the apostles and VER. 10. To another the working of miracles; 1 John iv. 1. might have understood what was uttered, and it was needful that an interpreter should explain it to the other portion. See Notes on chap. xiv. 28. VER. 11. But all these worketh that one and the self-same Spirit, dividing to every man severally as he will. z Ver. 6. But all these.-All these various endowments. Worketh.-Produces. All these are to be traced to him. That one and the self-sume Spirit.-The Holy Spirit. (Acts ii.) They were all, though so different in themselves, to be traced to the Holy Ghost, just as all the natural endowments of men-their strength, memory, judgment, &c. L the Holy Spirit, and that they ought to be appro- are many; or while they are in some respects -though so various in themselves, are to be traced to the same God. Dividing to every man severally. Conferring on each one as he pleases. He confers on each one that which he sees to be best and most wise and proper. As he will.-As he chooses; or as in his view seems best. Dr. Doddridge remarks that this word does "not so much express arbitrary pleasure, as a determination founded on wise counsel." It implies, how-in one whole. Being many.-Or, although they ever, that he does it as a sovereign; as he sees to be right and best. He distributes these favours as to him seems best adapted to promote the welfare of the whole church and to advance his Some of the doctrines which are taught cause. by this verse are the following:-(1.) The Holy Ghost is a person. For, he acts as a person; distributes favours, confers endowments and special mercies" as he will." This proves that he is, in some respects, distinguished from the Father and the Son. It would be absurd to say of an attribute of God, that it confers favours, and distributes the various endowments of speaking with tongues and raising the dead. And if so, then the Holy Ghost is not an attribute of God. (2.) | He is a sovereign. He gives to all as he pleases. In regard to spiritual endowments of the highest order, he deals with men as he does in the common endowments bestowed on men, and as he does in temporal blessings. He does not bestow the same blessings on all, nor make all alike. He dispenses his favours by a rule which he has not made known, but which, we may be assured, is in accordance with wisdom and goodness. He wrongs no one; and he gives to all, the favours which might be connected with eternal life. (3.) No man should be proud of his endowments. Whatever they may be, they are the gifts of God, bestowed by his sovereign will and mercy. But assuredly we should not be proud of that which is the mere gift of another; and which has been bestowed, not in consequence of any merit of ours, but according to his mere sovereign will. (4.) No man should be depressed, or should despise his own gifts, however humble they may be. their own place, they may be as important as the higher endowments of others. That God has placed him where he is, or has given him less splendid endowments than he has to others, is no fault of his. There is no crime in it; and he should, therefore, strive to improve his "one talent," and to make himself useful in the rank where he is placed. And, (5.) No man should despise another because he is in a more humble rank, or is less favoured than himself. God has In made the difference, and we should respect and honour his arrangements, and should show that respect and honour by regarding with kindness, and treating as fellow-labourers with us, all who occupy a more humble rank than we do. VER. 12. For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. a Ver. 27. For as the body is one.-The general sentiment which the apostle had been illustrating and enforcing was, that all the endowments which were possessed in the church were the work of VER. 13. For by one Spirit are we all baptized b John i. 16. Eph. iv. 5. c Greeks. For by one Spirit.—That is, by the agency operation of the same Spirit, the Holy Ghost, we have been united into one body. The idea here is the same as that presented above, (ver. 7, 11,) by which all the endowments of Christians are traced to the same Spirit. Paul here says, that that Spirit had so endowed them as to fit them to constitute one body, or to be united in one, and to perform the various duties which resulted from their union in the same Christian church. The idea of its having been done by one and the same Spirit, is kept up and often presented, in order that the endowments conferred on them might be duly appreciated. Are we all—Every member of the church, whatever may be his rank or talents, has received his endowments from the same Spirit. Baptized into one body.-Many sup pose that there is reference here to the ordinance of baptism by water. But the connexion seems rather to require us to understand it of the bap tism of the Holy Ghost, (Matt. iii. 11;) and if so, it means that by the agency of the Holy Spi rit, they had been all fitted, each to his appropri ate place, to constitute the body of Christ-the church. If, however, it refers to the ordinance of baptism, as Bloomfield, Calvin, Doddridge, &c. suppose, then it means, that by the very profession of religion as made at baptism, by there being but one baptism, (Eph. iv. 5,) they had all professedly become members of one and the same body. The former interpretation, however, seems to me best to suit the connexion. Whether we be Jews or Gentiles.-There is no difference. All are on a level. In regard to the grand point, no distinction is made, whatever may have been our former condition of life. Bowd or free.—It is evident that many who were slaves were converted to the Christian faith. Religion, however, regarded all as on a level, and conferred no favours on the free which it did not on the slave. It was one of the happy lessons of Christianity, that it taught men that in the great matters pertaining to their eternal interests, they were on the same level. This doctrine would tend to secure, more than any thing else could, the proper treatment of those who were in bondage, and of those who were in humble ranks of life. At the same time it would not diminish, but would increase their real respect for their masters, and for those who were above them, if they regarded them as fellow Christians, and destined to the same heaven. See Note, chap. vii. 22. And have been all made to drink, &c.— This probably refers to their partaking together of the cup in the Lord's supper. The sense is, that by their drinking of the same cup commemorating the death of Christ, they had partaken of the same influences of the Holy Ghost, which descend alike on all who observe that ordinance in a proper manner. They had shown also, that they belonged to the same body, and were all united together, and that however various might be their graces and endowments, yet they all belonged to the same great family. VER. 14. For the body is not one member, but many. For the body, &c.-The body is made up of many members, which have various offices. So it is in the church. We are to expect the same variety there; and we are not to presume either that all will be alike, or that any member that God has placed there will be useless. VER. 15. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? VER. 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? If the foot shall say, &c.—The same figure and illustration which Paul here uses occurs also in heathen writers. It occurs in the apologue which was used by Menenius Agrippa, as related by Livy, (lib. ii. cap. 32,) in which he attempted to repress a rebellion which had been excited against the nobles and senators, as useless and cumbersome to the state. Menenius, in order to show the folly of this, represents the different members of the body as conspiring against the stomach, as being inactive, and as refusing to labour, and consuming every thing. The consequence of the conspiracy which the feet, and hands, and mouth entered into, was a universal wasting away of the whole frame for want of the nutriment which would have been supplied from the stomach. Thus, he argued, it would be by the conspiracy against the nobles, as being inactive, and as cousuming all things. The representation had the desired effect, and quelled the rebellion. The same figure is used also by Æsop. The idea here is, that as the foot and the ear could not pretend that they were not parts of the body, and even not important, because they were not the eye, &c.; that is, were not more honourable parts of the body; so no Christian, however humble his endowments, could pretend that he was useless, because he was not more highly gifted, and did not occupy a more elevated rank. VER. 17. If the whole body were an eye, where were the hearing? if the whole were hearing, where were the smelling? If the whole body, &c.-The idea in this verse is, that all the parts of the body are useful in their proper place, and that it would be as absurd to require or expect that all the members of the church should have the same endowments, as it would be to attempt to make the body all eye. If all were the same; if all had the same endow ments, important offices which are now secured by the other members, would be unknown. All, therefore, are to be satisfied with their allotment; all are to be honoured in their appropriate place. VER. 19. And if they were all one member, where were the body? And if they were all one member.-If there were nothing but an eye, an ear, or a limb, there would be no body. The idea which this seems intended to illustrate is, that if there was not variety of talent and endowment in the church, the church could not itself exist. If, for example, there were nothing but apostles, or prophets, or teachers, if there were none but those who spoke with tongues or could interpret them, the church could not exist. A variety of talents and attainments in their proper places is as useful as are the various members of the human body. VER. 20. But now are they many members, yet but one body. VER. 21. And the eye cannot say unto the hand, I have no need of thee: nor again, the head to the feet, I have no need of you. And the eye cannot say to the hand, &c.—The hand in its place is as needful as the eye; and the feet as the head. Nay, the eye and the head could not perform their appropriate functions, or would be in a great measure useless, but for the aid of the hands and feet. Each is useful in its proper place. So in the church. Those that are most talented, and most richly endowed with gifts, cannot say to those less so, that there is no need of their aid. All are useful in their place. Nay, those who are most richly en dowed could very imperfectly perform their duties without the aid and co-operation of those of more humble attainments. VER. 22. Nay much more, those members of the body, which seem to be more feeble, are necessary: 9 Eccl. iv. 9-12; ix. 14, 15. Which seem to be more feeble.-Weaker than the rest; which seem less able to bear fatigue and to encounter difficulties; which are more easily injured, and which become more easily affected with disease. It is possible that Paul may here refer to the brain, the lungs, the heart, &c.. as more feeble in their structure, and more liable to dis ease, than the hands and the feet, &c., and in reference to which disease is more dangerous and fatal. Are more necessary.—The sense seems to be this. A man can live though the parts and members of his body which are more strong were removed; but not if those parts which are more feeble. A man can live if his arm or his leg be amputated; but not if his brain, his lungs, or his heart be removed. So that, although these parts are more feeble, and more easily injured, they are really more necessary to life, and therefore more useful than the more vigorous portions of the frame. Perhaps the idea is-and it is a beautiful thought that those members of the church which are most retiring and feeble apparently; which are concealed from public view, unnoticed and unknown-the humble, the meek, the peaceful, and the prayerful-are often more necessary to the true welfare of the church than those who are eminent for their talent and learning. And it is so. The church can better spare many a man, even in the ministry, who is learned, and eloquent, and popular, than some obscure and humble Christian, that is to the church what the heart and the lungs are to the life. The one is strong, vigorous, active, like the hands or the feet, and the church often depends on them; the other is feeble, concealed, yet vital, like the heart or the lungs. The vitality of the church could be continued though the man of talent and learning should be removed; as the body may live when the arm or the leg is amputated; but that vitality could not continue if the saint of humble and retiring piety, and of fervent prayerfulness, were removed, any more than the body can live when there is no heart and no lungs. VER. 23. And those members of the body which we think to be less honourable, upon these webestow more abundant honour; and our uncomely parts have more abundant comeli ness. on." h Or, put on. We bestow more abundant honour.-Marg. "Put The words rendered "abundant honour" here, refer to clothing. We bestow upon them more attention and honour than we do on the face that is deemed comely, and that is not covered and adorned as the other parts of the body are. More abundant comeliness.-We adorn and decorate the body with gay apparel. Those parts which decency requires us to conceal we do not only cover, but we endeavour as far as we can to adorn them. The face in the mean time we leave uncovered. The idea is, that, in like manner, we should not despise or disregard those members of the church who are of lower rank, or who are less favoured than others with spiritual endowments. VER. 24. For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked, need.-No need of clothing or ornament. Bet For our comely parts.-The face, &c. Have no mingled or mixed; that is, has made to coalesce, God hath tempered the body together.--Literally ! strict union; he has made one part dependent on or strictly and closely joined. He has formed a another, and necessary to the harmony and proper action of another. Every part is useful, and all are fitted to the harmonious action of the whole. God has so arranged it, in order to produce harmony and equality in the body, that those parts which are less comely by nature should be more adorned and guarded by apparel. Haring given more abundant honour, &c.-By making it necessary that we should labour in order to procure for it the needful clothing; thus making it thus bestow more abundant honour upon those more the object of our attention and care. from cold, and heat, and storms, and the sense of parts of the body which a suitable protection comeliness, requires us to clothe and conceal. The 66 more abundant honour," therefore, refers to the greater attention, labour, and care which we bestow on those parts of the body. We VER. 25. That there should be no schism in the body; but that the members should have the same care one for another. i Or, division. That there should be no schism.-Marg, division. The sense here is, See Note on chap. xi. 18. that the body might be united, and be one harmonious whole; that there should be no separate interests; and that all the parts should be equally necessary, and truly dependent on each other; and that no member should be regarded as separated from the others, or as needless to the welfare of all. The sense to be illustrated by this is, that no member of the church, however feeble, or illiterate, or obscure, should be despised or regarded as unnecessary or valueless; that all are needful in their places; and that it should not be supposed that they belonged to different bodies, or that they could not associate together, any more than the less honourable and comely parts of the body should be regarded as unworthy or unfit to be united to the parts that were deemed to be more beautiful or honourable. Should A have the same care.-Should care for the same thing; should equally regard the interests of all, as we feel an equal interest in all the members and parts of the body, and desire the preservation, the healthy action, and the harmonious and regular movement of the whole. Whatever part of the body is affected with disease or pain, we feel a deep interest in its preservation and cure. |