1. Now concerning spiritual things. He goes on to correct another fault. As the Corinthians abused the gifts of God for ostentation and show, and love was little, if at all, regarded, he shows them for what purpose believers are adorned by God with spiritual gifts – for the edification of their…

3. Wherefore I give you to know. Having admonished them from their own experience, he sets before them a general doctrine, which he deduces from it; for what the Corinthians had experienced in themselves is common to all mankind – to wander on in error, previously to their being brought back,…

4. Now there are diversities of gifts The symmetry of the Church consists, so to speak, of a manifold unity, that is, when the variety of gifts is directed to the same object, as in music there are different sounds, but suited to each other with such an adaptation, as to produce concord.

6. One God that worketh. Where we use the word powers the Greek term is ἐνεργήματα, a term which contains an allusion to the verb worketh, as in Latin effectus (an effect) corresponds with the verb effectus (to effect) Paul’s meaning is, that although believers may be endowed with different powers,…

7. But the manifestation of the Spirit is given to every man He now points out the purpose for which God has appointed his gifts, for he does not confer them upon us in vain, nor does he intend that they shall serve the purpose of ostentation.

8. To one is given He now subjoins an enumeration, or, in other words, specifies particular kinds – not indeed all of them, but such as are sufficient for his present purpose.

11. One and the same spirit distributing. Hence it follows that those act amiss who, having no concern as to participation, break asunder that holy harmony, that is fitly adjusted in all its parts, only when under the guidance of the same Spirit, all conspire toward one and the same object.

12. For as the body is one He now derives a similitude from the human body, which he makes use of also in Rom. 12:4 ; but it is for a different purpose, as I have already stated above.

13. For we are all baptized by one Spirit. Here there is a proof brought forward from the effect of baptism. “We are,” says he, “engrafted by baptism into Christ’s body, so that we are by a mutual link bound together as members, and live one and the same life.

15. This is a bringing out still farther (ἐπεξεργασία) of the preceding statement, or in other words, an exposition of it, with some amplification, with the view of placing in a clearer light, what he had previously stated in a few words. Now all this accords with the apologue of Menenius Agrippa.

17. If the whole body were an eye He sets aside a foolish aiming at equality, by showing the impossibility of it. “If all the members,” says he, “desire the honor that belongs to the eye, the consequence will be, that the whole body will perish; for it is impossible that the body should remain safe…

18. But now God hath placed. Here we have another argument, taken from the appointment of God. “It has pleased God, that the body should consist of various members, and that the members should be endowed with various offices and gifts.

19. If all were one member He means, that God has not acted at random, or without good reason, in assigning different gifts to the members of the body; but because it was necessary that it should be so, for the preservation of the body; for if this symmetry were taken away, there would be utter…

20. Many members — one body He repeats this the oftener, because the stress of the whole question lies here – that the unity of the body is of such a nature as cannot be maintained but by a diversity of members; and that, while the members differ from each other in offices and functions, it is in…

21. And the eye cannot say to the hand Hitherto he has been showing, what is the office of the less honorable members – to discharge their duty to the body, and not envy the more distinguished members.

23. Which are less honorable. Here we have a second argument – that the dishonor of one member turns out to the common disgrace of the whole body, as appears from the care that we take to cover the parts that are less honorable.

24. But God hath tempered the body together He again repeats, what he had stated once before, but more explicitly, – that God has appointed this symmetry, and that with a view to the advantage of the whole body, because it cannot otherwise maintain its standing.

26. Whether one member suffers “Such a measure of fellow-feeling.” (συμπάθεια) says he, “is to be seen in the human body, that, if any inconvenience is felt by any member, all the others grieve along with it, and, on the other hand, rejoice along with it, in its prosperity.

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.

He has in the beginning of the chapter spoken of gifts: now he begins to treat of offices, and this order it is proper that we should carefully observe. For the Lord did not appoint ministers, without first endowing them with the requisite gifts, and qualifying them for discharging their duty.

29. Are all Apostles? It may indeed have happened, that one individual was endowed with many gifts, and sustained two of the offices which he has enumerated; nor was there in this any inconsistency.

31. Seek after the more excellent gifts. It might also be rendered – Value highly; and it would not suit in with the passage, though it makes little difference as to the meaning; for Paul exhorts the Corinthians to esteem and desire those gifts especially, which are most conducive to edification.