1 Corinthians 12:31

But covet earnestly the best gifts.— But ye contend earnestly about the best gifts. "Ye contend one with another whose particular gift is best, and most preferable; but I will shew you a more excellent way; namely, mutual good-will, affection, and charity;" or, in one word, LOVE. That this is the Apostle's meaning is plain, in that there was an emulation among them, and a strife for precedency, on account of the several gifts they had, which made them in their assemblies desire to be heard first. This was the fault which the Apostle was here correcting, and it is not likelyhe should exhort them all promiscuously to seek the principal and most eminent gifts, at the end of a discourse wherein he had been demonstrating to them, by the example of the human body, that there ought to be diversities of gifts and functions in the church; but that there ought to be no schism, emulation, or contest among them upon account of the exercises of those gifts; that they were all useful in their places, and no member was atall to be the less honoured or valued for the gift he had, though it were not one of the first rank. And in this sense the word ζηλουν is taken in the next chapter, 1 Corinthians 12:4 where St. Paul, pursuing the same argument, exhorts them to mutual love, good-will, affection, and charity, which he assures them is preferable to any gifts whatever. Besides, to what purpose should he exhort them to covet earnestly the best gifts, when the obtaining of this or that gift did not at all lie in their desires or endeavours, the Apostle having just before told them, 1 Corinthians 12:11 that the Spirit divides those gifts to every man severally, as he will, and those to whom he wrote had their allotment already?—He might as reasonably, according to his own doctrine in this very chapter, bid the foot covet to be the hand, or the ear to be the eye. Let it be remembered, therefore, to rectify this, that St. Paul says, 1 Corinthians 12:17 of this chapter, If the whole body were the eye, where were the hearing, &c. This great writer is not used to cross his own design, or contradict his own reasoning.

Inferences.—We thankfully acknowledge thy goodness, Sovereign Disposer of all Events, that we have not been led on, after the example of our Pagan ancestors, to the vain worship of dumb, of stupid idols; but have been taught from our infancy to adore the living Jehovah. May we, in the most solemn and consistent manner, say, that Jesus is the Lord; and while our actions speak our regard to him as such, may it appear that all our hearts are under the influences of the Spirit of God, by which alone men are brought to that divine temper, 1 Corinthians 12:2.

We should frequently reflect upon those glorious attestations, which were given to the truth of our holy religion, by that diversity of gifts and operations, with which its first teachers were furnished and adorned; thankfully receiving their testimony, and thereby setting to our seal that God is true. A view to that great design, in which all these wonderful things centre, should engage us to study more and more an union of heart with all, who in every place call on the name of the Lord Jesus Christ. In him Greeks and barbarians, bond and free, are united; all therefore should unanimously seek his glory; and while his name is blasphemed by the ignorant and malicious, who cannot bear the purity of that religion which he teaches, may it be so defended by us, as at the same time to be exemplified and adorned, 1 Corinthians 12:4.

The wisdom and goodness of God, as displayed in the formation of the human body, is a subject which well deserves our attentive reflection, and humble acknowledgment. All its several parts are useful to the whole, and the most noble cannot upbraid the meanest as an incumbrance. Each has reason to rejoice in its own situation, as well as in the addition of all the rest; and were the lowest place made higher than it is, it would become useless and burdensome. The same divine wisdom is visible, and ought to be acknowledged, in the subordination appointed in civil societies, and in the Church of Christ.
Let no man, therefore, be discouraged at the low station wherein he is fixed! but rather let all acquiesce in the wise and gracious disposal of the supreme Lord, and apply themselves to their proper functions. Let each member consider all the rest with pleasure, and rejoice with thankfulness in the health and vigour of the other parts, making the proper use of them, and communicating in return its proper services; or, if any be weak, let all strengthen it. And, upon the whole, so far as we can prevent it, let there be no schism in the body: Alas! that there should be so many breaches and contentions. While we sincerely lament them, we should each, in his place, endeavour to heal them, and unite in a sympathizing care one of another. So shall we, in the remotest consequences, best consult our own interest and honour, 1 Corinthians 12:15.

Blessed be God, that he hath in his church given not only Apostles and prophets, but also pastors and teachers. Adored be that bounty with which he has scattered down his gifts, whether ordinary or extraordinary, on the children of men. May we use them, not to the purposes of ostentation, but of edification; and may we be truly desirous of those whereby we may bear most of the image of Christ, and best promote the great design for which he visited our world, and was pleased to unite his church unto himself, and its several members to each other, in such dear and invaluable bonds.

REFLECTIONS.—1st, The church of Corinth was greatly enriched in spiritual gifts, and these had been sadly abused, and made the occasion of much pride and contention. The Apostle therefore leads them to consider the author, nature, design, and use of the extraordinary powers which were given them.

1. He reminds them, for their humiliation, of their former state. Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led, hurried on blindfold to worship these senseless stocks and stones. Wherefore I give you to understand, now that God hath brought you out of darkness into his marvellous light, that no man speaking by the Spirit of God calleth Jesus accursed, it being a sure proof that both the Jewish exorcists and the heathen diviners who pretend to such inspiration, blaspheme him from whom the Spirit proceeds, are lyars, and of their father the devil; and, on the other hand, no man can say that Jesus is the Christ, but by the Spirit of God: to discover his all-sufficiency for the work of redemption, and his suitableness to every necessity of our souls, we need a divine illumination: and though we may confess him to be the Christ with our lips, ye we can never experimentally know him to be our anointed Saviour, till it please God to reveal his Son in us. And all the miracles which are wrought in confirmation of this truth, are by the power of the Holy Ghost, who intends thereby to glorify Christ. Let a man pretend to what he will; if he does not know and love the Lord Jesus, he must be destitute of the Spirit; but if he does, then, however low his gifts may be, he has an assured interest in the Saviour.

2. He directs them in the proper use of the spiritual gifts which they enjoyed. Now there are diversities of gifts, but the same Spirit, who bestows them in all their variety on private Christians, or ministers; and there are differences of administrations, of offices and services, some superior to others; but the same Lord appoints to each his employment, and they act under his authority. And there are diversities of operations, and miraculous powers; but it is the same Lord which worketh all in all, by whose mighty energy alone they are performed. But the manifestation of the Spirit is given to every man to profit withal; whatever gifts or powers that manifest the presence and energy of the Holy Ghost, he is endowed with, they are designed to promote the edification of the body of Christ, and to advance his glory. For to one is given by the Spirit the word of wisdom, a clear understanding of the great doctrines of the Gospel, and ability to express them with judgment and eloquence; to another the word of knowledge by the same Spirit, an insight into the types and prophesies of the Old Testament, and a readiness to explain and apply them. To another, faith by the same Spirit, that supernatural courage which Christ promised to infuse into his disciples, Matthew 10:19. Luke 21:15 for the purpose of enabling them to preach the Gospel, not only in the presence of kings and magistrates, but before the most enraged enemies; and also that firm persuasion of the power and veracity of God, which led many of the spiritual men, without hesitation, to attempt the working of miracles, when they felt an inward impulse to do so. See Matthew 17:20. 1 Corinthians 13:2. To another the gifts of healing, by the same Spirit, all manner of bodily diseases, by a word or touch instantaneously. To another the working of miracles, in mercy or judgment, (See Acts 5:10.) To another, prophesy, or the power of foretelling future events; to another, the discerning of Spirits, under what influence, divine or diabolical, men act, what are their real designs and qualifications, and who are fit to be publicly employed in the church; to another, divers kinds of tongues, so as to understand and speak fluently languages which he had never learnt; to another, the interpretation of tongues, the ability of rendering with exactness and propriety a foreign tongue, which the congregation may not understand, into their own native language. But all these worketh that one and the self-same Spirit, dividing to every man severally, as he will. Note; (1.) The Holy Ghost is a divine person; he acted with sovereignty in the distribution of his supernatural gifts; and in energy and operation is one with the Father and the Son. (2.) All our gifts are bestowed for service, not to advance our own honour and interest, but the glory of God and the salvation of men's souls.

2nd, The Apostle represents the union subsisting between genuine believers, who partake of the several gifts and graces of the Spirit, under the similitude of a human body consisting of many members: it is but one, though composed of various parts, which have each their particular function for the good of the whole. So also is the mystical body of Christ: though consisting of different persons, with different gifts, and appointed to different stations, yet all who are vitally united to him compose but one spiritual body, into which all, whether Jews or Gentiles, who have been baptized with water and the Holy Ghost, are by faith incorporated, and are nourished by that one divine Spirit which resides in all his fulness in Christ, and is from him diffused through the several members, who thereby maintain communion with the exalted Head. Now in the natural body, (1.) Each member constitutes a part of the whole, and the meanest are needful: the foot and the ear, though less useful perhaps than the hand and eye, are yet equally parts of the body. The meanest believer is dear to the Saviour, and regarded by him as a member of his body. (2.) There is a beauty in the variety of the different members: if the body were all eye or all ear, it would be defective and monstrous. Thus the diversity of offices and gifts in the church displays a beautiful symmetry. (3.) As in the body natural God gives, as he pleases, to every member its proper office; so, in the body mystical, the Lord appoints to each his station, and furnishes him with gifts, which he is bound to receive with thankfulness, to use with diligence, and neither to murmur against the Giver, nor envy the superiority of others. (4.) Every member of the body contributes to the good of the whole. The eye wants the hand, the head the feet,—even the feeblest members are necessary. Thus do those who are in the most exalted stations in the church need the inferior members, and must not despise them as insignificant or useless. (5.) In the body we shew peculiar regard to our uncomely parts, covering them with proper cloathing, which our comely parts do not need; and thus hath God ordered it, that we should give more abundant honour to the part which lacketh. In like manner ought the more eminent in gifts and abilities in the church to hide the infirmities of their weaker brethren; not to reproach or despise them, but treat them with kindness and regard, and desire to make them appear in the most respectable manner. (6.) In the body the suffering of one member gives pain to the whole, and all the members share in the honour conferred on any particular part: such a mutual sympathy prevents all schism in the body, and obliges the members to have the same care one for another. The like fellow-feeling should every Christian have for his brother: we should tenderly sympathize with the afflicted in body or soul; and their temporal or spiritual prosperity, far from being the occasion of our envy, should be matter of our sincerest joy. All coldness and distance is as unnatural as a schism between the members, and should be shunned as the most dangerous evil.

3rdly, The Apostle particularly applies the case in hand. Now ye are the mystical body of Christ, and members in particular, each being a part of the whole. And God, in infinite wisdom and with admirable propriety, hath set some in the church in one office, and some in another, appointing one to a higher, another to a lower station. In the first rank stand the Apostles, who received their commission immediately from Christ himself: secondly, prophets, who are endued with the gift of foretelling future events: thirdly, teachers, who labour in the word and doctrine, and are the ordinary ministers of the Gospel: after that, miracles, which some are endued with the power of working: then gifts of healing the sick: helps, such as are assistant to the superior ministers: governments, those who preside over the affairs of the church: others are endued with diversities of tongues, the ability to speak or interpret them. Are all Apostles? Are all prophets? Are all teachers? Are all workers of miracles? Have all the gifts of healing? Do all speak with tongues? Do all interpret? No. Each has his appointed station and peculiar gifts; wherein the highest are not to be envied, nor the lowest to be despised. But covet earnestly the best gifts. It may be regarded as his advice; or it may be read as an assertion, ye do covet the best gifts, and blameably desire to excel in these extra-ordinary endowments; or as an interrogation, Do ye covet earnestly the best gifts? and envy each other's superior attainments? Yet shew I unto you a more excellent way: a spirit of love, which prompts to every good word and work for the glory of God and the profit of men's souls, is far better and more desirable than the most shining gifts. Note; (1.) Gifts, when valued because of the esteem which they procure us, more than for their use to the souls of men, prove the most fatal snares to the soul. (2.) One spark of Godlike charity, or genuine love, is infinitely preferable to all the glare of the most eminent titles or abilities.