1 Corinthians 12:21
And the eye cannot say to the hand, I have no need of you: or again the head to the feet, I have no need of you.
Having checked the envy of those in lower rank, and having taken off the dejection which it was likely that they would feel from greater gifts having been vouchsafed to others, he humbles also the pride of these latter who had received the greater gifts. He had done the same indeed in his discourse also with the former. For the statement that it was a gift and not an achievement was intended to declare this. But now he does it again even more vehemently, dwelling on the same image. For from the body in what follows, and from the unity thence arising, he proceeds to the actual comparison of the members, a thing on which they were especially seeking to be instructed. Since there was not so much power to console them in the circumstance of their being all one body, as in the conviction that in the very things wherewith they were endowed, they were not left greatly behind. And he says, The eye cannot say to the hand, I have no need of you: or again the head to the feet, I have no need of you.
For though the gift be less, yet is it necessary: and as when the one is absent, many functions are impeded, so also without the other there is a maim in the fullness of the Church. And he said not, will not say, but cannot say. So that even though it wish it, though it should actually say so, it is out of the question nor is the thing consistent with nature. For this cause having taken the two extremes, he makes trial of his argument in them, first in respect of the hand and the eye, and secondly, in respect of the head and feet, adding force to the example.
For what is meaner than the foot? Or what more honorable and more necessary than the head? For this, the head, more than anything, is the man. Nevertheless, it is not of itself sufficient nor could it alone perform all things; since if this were so, our feet would be a superfluous addition.
- And neither did he stop here, but seeks also another amplification, a kind of thing which he is always doing, contending not only to be on equal terms but even advancing beyond. Wherefore also he adds, saying,
1 Corinthians 12:22
Nay, much rather those members of the body, which seem to be more feeble are necessary:
1 Corinthians 12:23
And those parts of the body which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness.
In every clause adding the term body, and thereby both consoling the one and checking the other. For I affirm not this only, says he, that the greater have need of the less, but that they have also much need. Since if there be anything weak in us, if anything dishonorable, this is both necessary and enjoys greater honor. And he well said, which seem, and, which we think; pointing out that the judgment arises not from the nature of the things, but from the opinion of the many. For nothing in us is dishonorable, seeing it is God’s work. Thus what in us is esteemed less honorable than our genital members? Nevertheless, they enjoy greater honor. And the very poor, even if they have the rest of the body naked, cannot endure to exhibit those members naked. Yet surely this is not the condition of things dishonorable; but it was natural for them to be despised rather than the rest. For so in a house the servant who is dishonored, so far from enjoying greater attention, has not even an equal share vouchsafed him. By the same rule likewise, if this member were dishonorable, instead of having greater privileges it ought not even to enjoy the same: whereas now it has more honor for its portion: and this too the wisdom of God has effected. For to some parts by their nature He has given not to need it: but to others, not having granted it by their nature, He has compelled us to yield it. Yet are they not therefore dishonorable. Since the animals too by their nature have a sufficiency, and need neither clothing nor shoes nor a roof, the greater part of them: yet not on this account is our body less honorable than they, because it needs all these things.
Yea rather, were one to consider accurately, these parts in question are even by nature itself both honorable and necessary. Which in truth Paul himself imitated, giving his judgment in their favor not from our care and from their enjoying greater honor, but from the very nature of the things.
Wherefore when he calls them weak and less honorable, he uses the expression, which seem: but when he calls them necessary, he no longer adds which seem, but himself gives his judgment, saying, they are necessary; and very properly. For they are useful to procreation of children and the succession of our race. Wherefore also the Roman legislators punish them that mutilate these members and make men eunuchs, as persons who do injury to our common stock and affront nature herself.
But woe to the dissolute who bring reproach on the handy-works of God. For as many are wont to curse wine on account of the drunken, and womankind on account of the unchaste; so also they account these members base because of those who use them not as they ought. But improperly. For the sin is not allotted to the thing as a portion of its nature, but the transgression is produced by the will of him that ventures on it.
But some suppose that the expressions, the feeble members, and less honorable, and necessary, and which enjoy more abundant honor, are used by Paul of eyes and feet, and that he speaks of the eye as more feeble, and necessary, because though deficient in strength, they have the advantage in utility: but of the feet as the less honorable: for these also receive from us great consideration.
- Next, not to work out yet another amplification, he says,