1 Corinthians 12:12
For as the body is one, and has many members, and all the members of the body, being many, are one body; so also is Christ.
After soothing them from the considerations that the thing given was of free favor; that they received all from one and the self-same Spirit; that it was given to profit withal, that even by the lesser gifts a manifestation was made; and withal having also stopped their mouth from the duty of yielding to the authority of the Spirit: (for all these, says he, works the one and the same Spirit, dividing to each one severally even as he will; wherefore it is not right to be over-curious:) he proceeds now to soothe them in like manner from another common example, and betakes himself to nature itself, as was his use to do.
For when he was discoursing about the hair of men and women, after all the rest he drew matter thence also to correct them, saying, Does not even nature itself teach you that if a man have long hair, it is a dishonor to him? But if a woman have long hair, it is a glory to her? And when he spoke concerning the idol-sacrifices, forbidding to touch them, he drew an argument from the examples also of them that are without, both making mention of the Olympic games, where he says, they which run in a race run all, but one receives the prize: and confirming these views from shepherds and soldiers and husbandmen. Wherefore he brings forward here also a common example by which he presses on and fights hard to prove that no one was really put in a worse condition: a thing which was marvellous and surprising to be able to show, and calculated to refresh the weaker sort, I mean, the example of the body. For nothing so consoles the person of small spirit and inferior gifts, or so persuades him not to grieve, as the being convinced that he is not left with less than his share. Wherefore also Paul making out this point, thus expresses himself: for as the body is one and has many members.
Do you see his exact consideration? He is pointing out the same thing to be both one and many. Wherefore also he adds, pressing the point more vigorously, and all the members of the one body, being many, are one body. He said not, being many, are of one body, but the one body itself is many: and those many members are this one thing. If therefore the one is many, and the many are one, where is the difference? Where the superiority? Where the disadvantage? For all, says he, are one: and not simply one, but being strictly considered in respect of that even which is principal, i.e., their being a body, they are found all to be one: but when considered as to their particular natures, then the difference comes out, and the difference is in all alike. For none of them by itself can make a body, but each is alike deficient in the making a body, and there is need of a coming together since when the many become one, then and not till then is there one body. Wherefore also covertly intimating this very thing, he said, And all the members of the one body, being many, are one body. And he said not, the superior and the inferior, but being many, which is common to all.
And how is it possible that they should be one? When throwing out the difference of the members, you consider the body. For the same thing which the eye is, this also is the foot in regard of its being a member and constituting a body. For there is no difference in this respect. Nor can you say that one of the members makes a body of itself, but another does not. For they are all equal in this, for the very reason that they are all one body.
But having said this and having shown it clearly from the common judgment of all, he added, so also is Christ. And when he should have said, so also is the Church, for this was the natural consequent he does not say it but instead of it places the name of Christ, carrying the discourse up on high and appealing more and more to the hearer’s reverence. But his meaning is this: So also is the body of Christ, which is the Church. For as the body and the head are one man, so he said that the Church and Christ are one. Wherefore also he placed Christ instead of the Church, giving that name to His body. As then, says he, our body is one thing though it be composed of many: so also in the Church we all are one thing. For though the Church be composed of many members, yet these many form one body.
- Thus having, you see, recovered and raised up by this common example him who thought himself depreciated, again he leaves the topic of common experience, and comes to another, a spiritual one, bringing greater consolation and indicative of great equality of honor. What then is this?
1 Corinthians 12:13
For in one Spirit, says he, were we all baptized into one body, whether Jews or Greeks, whether bond or free.
Now his meaning is this: that which established us to become one body and regenerated us, is one Spirit: for not in one Spirit was one baptized, and another another. And not only is that which has baptized us one, but also that unto which He baptized us, i.e., for which He baptized us, is one. For we were baptized not that so many several bodies might be formed, but that we might all preserve one with another the perfect nature of one body: i.e., that we might all be one body, into the same were we baptized.
So that both He who formed it is one, and that into which He formed it is one. And he said not, that we might all come to be of the same body; but, that we might all be one body. For he ever strives to use the more expressive phrases. And well said he, we all, adding also himself. For not even I, the Apostle, have any more than thou in this respect, says he. For you are the body even as I, and I even as thou, and we have all the same Head and have passed through the same birth-pains. Wherefore we are also the same body. And why speak I, says he, of the Jews? Since even the Gentiles who were so far off from us, He has brought into the entireness of one body. Wherefore having said, we all, he stopped not here, but added, whether Jews or Greeks, whether bond or free. Now if, having before been so far off, we were united and have become one, much more after that we have become one, we can have no right to grieve and be dejected. Yea, the difference, in fact, has no place. For if to Greeks and Jews, to bond and free, He has vouchsafed the same blessings, how can it be that after so vouchsafing He divides them, now that He has bestowed a greater perfection of unity by the supply of His gifts?
And were all made to drink of one Spirit.