1 Corinthians 12:22-24

1 Corinthians 12:22-24 a. “On the contrary” (ἀλλά), instead of the more powerful and dignified (1 Corinthians 12:23) bodily parts dispensing with the humbler (1 Corinthians 12:21), it is “much more” the case that these latter “the weaker” or “less honourable as they may seem to be” (τὰ δοκοῦντα … ἀσθενέστερα ὑπάρχειν) “are necessary” in themselves (1 Corinthians 12:22), and treated with “more abundant honour” in our care of the body. By πολλῷ μᾶλλον (cf Plato, Phœdo, 80 E, ἀλλὰ πολλῷ μᾶλλον), multo potius (Bz [1914]) or a fortiori (Ev [1915]), the position of 1 Corinthians 12:21 is more than negatived; the inferior members are not merely shielded from contempt, but guarded with exceptional respect. By the “weaker” and “ignobler” parts P. cannot mean the hands or feet spoken of in 1 Corinthians 12:21, for these are strong and usually uncovered (see περιτίθεμεν, 23); but members in appearance quite subordinate and actually feeble viz., the more delicate vital organs. Amongst these the ἀσχήμονα signify definitely τὰ αἰδοῖα, quœ inhonesta sunt (Vg [1916]); cf. Revelation 16:15, τὴν ἀσχημοσύνην. The ἀσθενέστερα and ἀτιμότερα, the “comparatively weak” and “feeble” (comparativus molliens, Bg [1917]), are wide categories applicable to the same members from diff [1918] points of view. Weakness, in the case, e.g., of the heart, is compensated by needfulness; ignobility, as in the viscera, by careful tendance shown in ample clothing “we put about them (clothe them with) a more abundant honour” (for the use of τιμή, cf. ἐξουσία in 1 Corinthians 11:10). The unseemliness (indecency) attaching to certain organs, always guarded from sight, “brings with it (ἔχει, cf. Hebrews 10:35) a more abundant seemliness”. Against most commentt. (Gd [1919], e.g., thinks only of “les soins de la toilette”!), Ed [1920] maintains that εὐσχημοσύνη (1 Corinthians 12:23) has a moral sense, looking beyond the honour of apparel; “the greater comeliness relates rather to function”. Is any office more responsible than that of parenthood, anything more sacred than the mother's womb and mother's breast? (cf. Luke 11:27; also Hebrews 13:4). τὰ δὲ εὐσχήμονα κ. τ. λ.: But our seemly parts” head and face, e.g. (the human face divine) “have no need,” their distinction being conspicuous; see 1 Corinthians 11:7 a, where this visible, but also moral, εὐσχημοσύνη is raised to its highest grade. From this text Bg [1921] inferred the impiety of patches! On ὑπάρχειν, see note to 1 Corinthians 11:7; δοκέω has in 1 Corinthians 12:22 f. its two meanings non-personal and personal of seem and suppose; like methinks and I think, Germ., dünken and denken.

[1914] Beza's Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).

[1915] T. S. Evans in Speaker's Commentary.

[1916] Latin Vulgate Translation.

[1917] Bengel's Gnomon Novi Testamenti.

[1918] difference, different, differently.

[1919] F. Godet's Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

[1920] T. C. Edwards' Commentary on the First Ep. to the Corinthians. 2

[1921] Bengel's Gnomon Novi Testamenti.

1 Corinthians 12:24 b, 1 Corinthians 12:25. “But God compounded (συν - εκέρασεν, mixed together; Vg [1922] contemperavit) the body.” The assertion of God's workmanship in the structure of the physical organs (cf. 1 Corinthians 12:18) was necessary, when many thinkers affirmed the evil of matter and regarded physical appetites as degrading (cf. 1 Timothy 4:3; Colossians 2:23; also 1Co 6:13; 1 Corinthians 6:18 ff. above). This accounts for the adversative ἀλλά “Nay but”: P. tacitly contradicts those who saw nothing but ἀτιμία and ἀσχημοσύνη in vital bodily functions. For ὁ Θεὸς συνεκέρασεν, cf. Psalms 139:13-16 (where the womb is “God's laboratory,” Delitzsch), Ecclesiastes 11:5; Job 10:8-11. Ed [1923] reads the assertion as directed against philosophy; “where Aristotle says ‘nature,' P. says ‘God' ”. τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν, “to the part which suffers lack (opus habenti, Cv [1924] : cf., note, 1 Corinthians 1:7) having assigned more abundant honour”; so that the human instinct respecting the ignobler organs of the body (1 Corinthians 12:23) is the reflex of a Divine ordinance: cf. 1 Corinthians 11:14 f., to the like effect. “That there may not be division (σχίσμα : see parls.) in the body” the manifestation of the jealousy or scorn depicted in 1 Corinthians 12:16; 1 Corinthians 12:21, which have their counterpart at present in the Cor [1925] Church (1 Corinthians 1:10 ff., 1 Corinthians 4:6, etc.). The opposite state of things (ἀλλά), so desirable in the spiritual organism, is realised by Divine art in the natural: “God tempered the body together” in this way, “that … the members might have the same solicitude for one another”. The physical members are obliged, by the structure of the frame, to care for one another; the hand is as anxious to guard the eye or the stomach, to help the mouth or the foot, as to serve itself; the eye is watchman for every other organ; each feels its own usefulness and cherishes its fellows; all “have the same care,” since they have the same interest that of “the one body”. This societas membrorum makes the physical order both a parable of and a basis for the spiritual. For τὸ αὐτό, cf. 1Co 1:10, 2 Corinthians 13:11; Philippians 2:2, etc. μεριμνῶσιν (see esp. 1 Corinthians 7:32 ff., for this shade of meaning) is in pr [1926] sbj [1927], of habitual feeling; in pl [1928], despite neut. subject, since the μέλη have been individually personified (1 Corinthians 12:15 f., 1 Corinthians 12:21).

[1922] Latin Vulgate Translation.

[1923] T. C. Edwards' Commentary on the First Ep. to the Corinthians. 2

[1924] Calvin's In Nov. Testamentum Commentarii.

[1925] Corinth, Corinthian or Corinthians.

[1926] present tense.

[1927] subjunctive mood.

[1928] plural.