1Cor 12:11-31 | Barnes | STEP | Verse 11. But all these . All these various endowments. Worketh . Produces. All these are to be traced to him. That one and the selfsame Spirit . The Holy Spirit, . 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, etc.--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, however, 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 cause. Some of the doctrines which are taught 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 an 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 an, 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. In 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 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 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. (c) "dividing to every man"

1 Corinthians 12:11-31

Verse 11. But all these. All these various endowments.

Worketh. Produces. All these are to be traced to him.

That one and the selfsame Spirit. The Holy Spirit, Acts 2. 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, etc.--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, however, 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 cause. Some of the doctrines which are taught 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 an 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 an, 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. In 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 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 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.

(c) "dividing to every man" 1Cor 12:6 Verse 12. 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 the same Holy Spirit, and that they ought to be appropriately cherished and prized, as being all useful and valuable in their places. This sentiment he now illustrates (1Cor 12:12-27) by a beautiful similitude taken from the mutual dependence of the various parts of the human body. The human body is one, and yet is composed of various members and parts that all unite harmoniously in one whole.

Being many. Or, although they are many; or while they are in some respects separate, and perform distinct and different functions, yet they all unite in one harmonious whole.

So also is Christ. The church is represented as the body of Christ, (1Cor 12:27,) meaning that it is one, and that he sustains to it the relation of Head. Comp. Eph 1:22,23. As the head is the most important part of the body, it may be put for the whole body; and the name Christ here, the head of the church, is put for the whole body of which he is the head; and means here the Christian society, or the church. This figure, of a part for the whole, is one that is common in all languages. Rom 12:4,5.

(d) "so also is Christ" 1Cor 12:27 Verse 13. For by one Spirit. That is, by the agency or 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, (1Cor 12:7-11,) 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 suppose 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 baptism of the Holy Ghost, (Mt 3:11;) and if so, it means, that by the agency of the Holy Spirit they had all been fitted, each to his appropriate place, to constitute the body of Christ--the church. If, however, it refers to the ordinance of baptism, as Bloomfield, Calvin, Doddridge, etc. suppose, then it means, that by the very profession of religion as made at baptism, by there being but one baptism, (Eph 4:5,) 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.

Bond 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 anything 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. 1Cor 7:22.

And have been all made to drink, etc. 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.

(a) "all baptized" Jn 1:16, Eph 4:5 (1) "Gentiles" "Greeks" (b) "drink into one Spirit" Jn 7:37-39 Verse 14. For the body, etc. 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 placed there will be useless. Verse 15. If the foot shall say, etc. 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 everything. 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 consuming all things. The representation had the desired effect, and quelled the rebellion. The same figure is used also by AEsop. 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, etc., 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. Verse 17. If the whole body, etc. 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 endowments, 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. Verse 18. Hath God set the members, etc. God has formed the body, with its various members, as he saw would best conduce to the harmony and usefulness of all.

(c) "set the members" 1Cor 12:28. (d) "as it hath" 1Cor 12:11, Rom 12:3 Verse 19. And if all were 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. Verse 21. And the eye cannot say to the hand, etc. 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 endowed could very imperfectly perform their duties, without the aid and co-operation of those of more humble attainments. Verse 22. 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, etc., as more feeble in their structure, and more liable to disease, than the hands and the feet, etc., and in reference to which disease is more dangerous and fatal.

Are 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 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.

(e) "those members" Eccl 4:9-12, 9:14,15 Verse 23. We bestow more abundant honour. Marg., "Put on." 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 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.

(1) "bestow" "put on" (*) "parts" "members" Verse 24. For our comely parts. The face, etc.

Have no need. No need of clothing or ornament,

But God hath tempered the body together. Literally, mingled or mixed; that is, has made to coalesce, or strictly and closely joined, he has formed a strict union; he has made one part dependent on 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.

Having given more abundant honour, etc. By making it necessary that we should labour in order to procure for it the needful clothing; thus making it more the object of our attention and care. We thus bestow more abundant honour upon those parts of the body which a suitable protection from cold, and heat, and storms, and the sense of comeliness, requires us to clothe and conceal. The "more abundant honour," therefore, refers to the greater attention, labour, and care which we bestow on those parts of the body.

(*) "parts" "members" (+) "part" "member" (++) "lacked" "wanted" Verse 25. That there should be no schism. Marg., Division. 1Cor 11:18. The sense here is, 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 and honourable.

Should 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. The idea is, that no member of the church should be overlooked or despised; but that the whole church should feel a deep interest for, and exercise a constant solicitude over, all its members.

(2) "schism" "division" Verse 26. And whether one member suffer. One member, or part of the body.

All the members suffer with it. This, we all know, is the case with the body. A pain in the foot, the hand, or the head, excites deep solicitude. The interest is not confined to the part affected; but we feel that we ourselves are affected, and that our body, as a whole, demands our care. The word" suffer" here refers to disease, or sickness. It is true, also, that not only we feel an interest in the part that is affected, but that disease in any one part tends to diffuse itself through, and to affect the whole frame. If not arrested, it is conveyed by the blood through all the members, until life itself is destroyed. It is not by mere interest then, or sympathy, but it is by the natural connexion and the inevitable result that a diseased member tends to affect the whole frame. There is not, indeed, in the church, the same physical connexion and physical effect; but the union is really not less close and important, nor is it the less certain that the conduct of one member will affect all. It is implied here, also, that we should feel a deep interest in the welfare of all the members of the body of Christ. If one is tempted, or afflicted, the other members of the church should feel it, and "bear one another's burdens, and so fulfil his law." If one is poor, the others should aid him, and supply his wants; if one is persecuted and opposed for righteousness' sake, the others should sympathize with him, and make common cause with him. In all things pertaining to religion and to their mutual welfare, they should feel that they have a common cause, and regard it as a privilege to aid one another. Nor should a man regard it as any more a burden and hardship to aid a poor or afflicted brother in the church, than it should be deemed a hardship that the head, and the heart, and the hands should sympathize when any other member of the body is diseased.

Or one member be honoured. If applied to the body, this means, if one member or part be regarded and treated with special care; be deemed honourable; or be in sound, healthy, and vigorous condition. If applied to the church, it means, if one of its members should be favoured with extraordinary endowments; or be raised to a station of honour and influence above his brethren.

All the members rejoice with it. That is, in the body, all the other members partake of the benefit and honour. If one member be sound and healthy the benefit extends to all. If the hands, the feet, the heart, the lungs, the brain be in a healthy condition, the advantage is felt by all the members, and all derive advantage from it. So in the church. If one member is favoured with remarkable talent, or is raised to a station of influence, and exerts his influence in the cause of Christ, all the members of the church partake of the benefit. It is for the common good; and all should rejoice in it. This consideration should repress envy at the elevation of others, and should lead all the members of a church to rejoice when God, by his direct agency, or by the arrangements of his providence, confers extraordinary endowments, or gives opportunity for extended usefulness to others. Verse 27. 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. 1Cor 11:3. The church is often called the body of Christ, Eph 1:23, Col 1:18,24.

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

(a) "members" Eph 5:30 (&) "particular" "in part" Verse 28. And God hath set. That is, has appointed, constituted, ordained. He has established these Various orders or ranks in the church. The apostle, having illustrated the main idea that God had conferred various endowments on the members of the church, proceeds here to specify particularly what he meant, and to refer more directly to the various ranks which existed in the church.

Some in the church. The word "some," in this place, (ους) seems to mean rather "whom" and "whom God hath placed in the church;" or, they whom God hath constituted in the church in the manner above mentioned are, first, apostles, etc.

First apostles. In the first rank or order; or as superior in honour and in office. He has given them the highest authority in the church; he has more signally endowed them and qualified them than he has others.

Secondarily prophets. As second in regard to endowments and importance. For the meaning of the word "prophets," Rom 12:6.

Thirdly teachers. As occupying the third station in point of importance and valuable endowments. On the meaning of this word, and the nature of this office, Rom 12:7.

After that miracles. Power. δυναμεις. Those who had the power of working miracles-- referred to in 1Cor 12:10.

Then gifts of healings. The power of healing those who were sick. 1Cor 12:9. Compare Jas 5:14,16.

Helps. αντιληψεις. This word occurs nowhere else in the New Testament. It is derived from αντιλαμβανω, and denotes, properly, aid, assistance, help; and then those who render aid, assistance, or help; helpers. Who they were, is not known. They might have been those to whom was entrusted the care of the poor, and the sick, and strangers, widows, and orphans, etc.; i.e., those who performed the office of deacons. Or they may have been those who attended on the apostles to aid them in their work, such as Paul refers to in Rom 16:3, "Greet Priscilla, and Aquila, my helper" in Christ Jesus;" and in Rom 16:9, "Salute Urbane, our helper in Christ." Rom 16:3. It is not possible, perhaps, to determine a precise meaning of the word, or the nature of the office which they discharged; but the word means, in general, those who in any way aided or rendered assistance in the church, and may refer to the temporal affairs of the church, to the care of the poor, the distribution of charity and alms, or to the instruction of the ignorant, or to aid rendered directly to the apostles. There is no evidence that it refers to a distinct and permanent office in the church; but may refer to aid rendered by any class in any way. Probably many persons were profitably and usefully employed in various ways as aids in promoting the temporal or spiritual welfare of the church.

Governments. κυβερνησεις. This word is derived from κυβερναω, to govern; and is usually applied to the government or steering of a ship. The word occurs nowhere else in the New Testament, though the word κυβερνητης (governor) occurs in Acts 27:11, rendered "master," and in Rev 18:17, rendered "ship-master." It is not easy to determine what particular office or function is here intended. Doddridge, in accordance with Amyraut, supposes that distinct offices may not be here referred to, but that the same persons may be denoted in these expressions as being distinguished in various ways; that is, that the same persons were called "helpers" in reference to their skill in aiding those who were in distress, and "governments" in regard to their talent for doing business, and their ability in presiding in counsels for deliberation, and in directing the affairs of the church. There is no reason to think that the terms here used referred to permanent and established ranks and orders in the ministry and in the church; or in permanent offices which were to continue to all times as an essential part of its organization. It is certain that the "order" of apostles has ceased, and also the "order" of miracles, and the "order" of healings, and of diversity of tongues. And it is certain that in the use of these terms of office, the apostle does not affirm that they would be permanent, and essential to the very existence of the church; and from the passage before us, therefore, it cannot be argued that there was to be an order of men in the church who were to be called helps, or governments. The truth probably was, that the circumstances of the primitive churches required the aid of many persons in various capacities which might not be needful or proper in other times and circumstances. Whether, therefore, this is to be regarded as a permanent arrangement that there should be "governments" in the church, or an order of men entrusted with the sole office of governing, is to be learned not from this passage, but from other parts of the New Testament. Lightfoot contends, that the word which is here used and translated "governments" does not refer to the power of ruling, but to a person endued with a deep and comprehensive mind, one who is wise and prudent; and in this view Mosheim, Macknight, and Bishop Horsley coincide. Calvin refers it to the elders, to whom the exercise of discipline was entrusted. Grotius understands it of the pastors, (Eph 4:1,) or of the elders who presided over particular churches, Rom 12:8. Locke supposes that they were the same as those who had the power of discerning spirits. The simple idea, however, is that of ruling, or exercising government; but whether this refers to a permanent office, or to the fact that some were specially qualified by their wisdom and prudence, and in virtue of this usually regulated or directed the affairs of the church by giving council, etc., or whether they were selected and appointed for this purpose for a time; or whether it refers to the same persons who might also have exercised other functions, and this in addition, cannot be determined from the passage before us. All that is clear is, that there were those who administered government in the church. But the passage does not determine the form, or manner; nor does it prove--whatever may be true--that such an office was to be permanent in the church.

Diversities of tongues. Those endowed with the power of speaking various languages. 1Cor 12:10.

(b) "first apostles" Lk 6:13 (|) "secondarily" "secondly" (c) "prophets" Acts 13:1 (a) "healings" 1Cor 12:10 (b) "helps" 1Cor 12:9 (c) "governments" Nu 11:17 (d) "diversities" He 13:17,24 (1) "diversities" "kinds" (e) "tongues" Acts 2:8-11 (*) "tongues" "Languages" Verse 29. Are all apostles? etc. These questions imply, with strong emphasis, that it could not be, and ought not to be, that there should be perfect equality of endowment. It was not a matter of fact that all were equal, or that all were qualified for the offices which others sustained. Whether the arrangement was approved of or not, it was a simple matter of fact, that some were qualified to perform offices which others were not; that some were endowed with the abilities requisite to the apostolic office, and others not; that some were endowed with prophetic gifts, and others were not; that some had the gift of healing, or the talent of speaking different languages, or of interpreting, and that others had not.

(2) "all workers" "powers" Verse 30.

(+) "tongues" "Different languages" Verse 31. But covet earnestly. Greek, "Be zealous for," (ζηλουτε) This word, however, may be either in the indicative mood, (ye do covet earnestly,) or in the imperative, as in our translation. Doddridge contends that it should be rendered in the indicative mood; for he says it seems to be a contradiction that after the apostle had been showing that these gifts were not at their own option, and that they ought not to emulate the gifts of another, or aspire to superiority, to undo all again, and give them such contrary advice. The same view is given by Locke, and so Macknight. The Syriac renders it, "Because you are zealous of the best gifts, I will show to you a more excellent way." But there is no valid objection to the common translation in the imperative; and indeed the connexion seems to demand it. Grotius renders it, "Pray to God that you may receive from him the best, that is, the most useful endowments." The sense seems to be this: "I have proved that all endowments in the church are produced by the Holy Spirit; and that he confers them as he pleases. I have been showing that no one should be proud or elated on account of extraordinary endowments; and that, on the other hand, no one should be depressed, or sad, or discontented, because he has a more humble rank. I have been endeavouring to repress and subdue the spirit of discontent, jealousy, and ambition; and to produce a willingness in all to occupy the station where God has placed you. But I do not intend to deny that it is proper to desire the most useful endowments; that a man should wish to be brought under the influence of the Spirit, and qualified for eminent usefulness. I do not mean to say that it is wrong for a man to regard the higher gifts of the Spirit as valuable and desirable, if they may be obtained; nor that the spirit which seeks to excel in spiritual endowments and in usefulness is improper. Yet all cannot be apostles; all cannot be prophets. I would not have you, therefore, seek ruth offices, and manifest a spirit of ambition. I would seek to regulate the desire which I would not repress as improper; and in order to that, I would show you that, instead of aspiring to offices and extraordinary endowments, which are beyond your grasp, there is a way, more truly valuable, that is open to you all, and where all may excel." Paul thus endeavours to give a practicable and feasible turn to the whole subject, and further to repress the longings of ambition and the contentions of strife, by exciting emulation to obtain that which was accessible to them all, and which, just in the proportion in which it was obtained, would repress discontent, and strife, and ambition, and produce order, and peace, and contentedness with their endowments and their lot--the main thing which he was desirous of producing in this chapter. This, therefore, is one of the happy turns in which the writings of Paul abound He did not denounce their zeal as wicked. He did not attempt at once to repress it. He did not say that it was wrong to desire high endowments. But he showed them an endowment which was more valuable than all the others; which was accessible to all; and which, if possessed, would make them contented, and produce the harmonious operation of all the parts of the church. That endowment was LOVE.

A more excellent way. See the next chapter. "I will show you a more excellent way of evincing your zeal than by aspiring to the place of apostles, prophets, or rulers; and that is, by cultivating universal charity or love."

(h) "covet earnestly" 1Cor 14:39 (i) "best gifts" Mt 5:6, Lk 10:42