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Having seen what Christian individualism is meant to be in the preceding verses, we now enter upon the wider relation of Churchmanship. For the apostle is not here speaking of human nature in its social aspects, as we find it so powerfully expounded for us in Bishop Butler's 'Sermons upon Human Nature,' but in its Church aspect, the relation of the individual to the one body which has its organic existence "in Christ." The apostle would have us to believe that we are united as closely to our fellow-believers as the members of one body are to one another. In fact, we are members one of another. A selfish individualism is out of the question; we are bound to the body of believers by vital and eternal ties. Hence we are to consider in this section the constitution of the body of Christ, that is the Church. And -

I. BELIEVERS ARE TO REGARD THEMSELVES AS ORGANICALLY UNITED, AND ARE CONSEQUENTLY TO CO-OPERATE FOR THE COMMON END. (Vers. 4, 5.) We are not meant to be isolated units, but members in sympathy. We are "joint-heirs" with Jesus Christ; we are consequently partners with one another in the great Christian enterprise. Co-operation, rather than competition, should be the guiding star of Christian people. We are distinctly made for the Christian Church, and it is our duty to promote the happiness and welfare of all our fellow-believers. Organic connection implies co-operation and sympathy of the sincerest character.

II. AS MEMBERS ONE OF ANOTHER, BELIEVERS WILL FIND THEMSELVES DISTRIBUTED A VARIETY OF POSITIONS, JUST AS THE MEMBERS OF THE BODY. (Vers. 6-8.) While believers are members one of another, we are not reduced to a dead level of uniformity. Edification is doubtless to be in the body as every joint supplieth it, but the joints are not all alike; if they were, it would be a curious medley - a conglomeration of mere atoms, which we should have in place of a body. In the body there is subordination of member to member, and part to part. The foot is not to usurp the place of the head, nor the hand that of the eye, else will the body be turned upside down, and become a monstrosity instead of a thing and form of beauty. Consequently, we find that in the apostolic Church there were a variety of offices, and the apostle here specifies the spirit in which they should be filled and their duties discharged. Let us briefly notice the offices as here described.

1. Prophecy. The apostle puts this in the very forefront. Parallel passages go to prove that it was most highly esteemed in the apostolic Church. Thus it is placed immediately after the working of miracles (1 Corinthians 12:10). In another place it is spoken of as "the gift of prophecy," and is associated with the "understanding of all mysteries, and of all knowledge" (1 Corinthians 13:2). It is further represented as the necessary adjunct to speaking with tongues (1 Corinthians 14:6, 22). And it was evidently regarded as the prime requisite in the edification of the public congregation; for St. Paul declares, "If all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth" (1 Corinthians 14:24, 25). Now, the more this matter is looked into, the more clearly are we landed in the conclusion that we have the prophetical office continued in Christ's Church in the ministry of the Word. Every minister who is called by Christ to the preaching of the gospel, and endowed by him for the work, is a prophet of the Highest just as really as Elijah or John the Baptist. If, then, to any of us this grace of prophecy has been committed, we must exercise it "according to the proportion of faith" (ἀναλογίαν τῆς πίστεως). That is, "the prophet must be true and sincere, communicating only what God has given him." Moreover, and chiefly, must he show no disposition to exaggerations in the exposition of religion, but must give to each subject its due place and proportion. Hence Dr. Shedd, in his 'Commentary' upon the passage, declares, "This injunction of St. Paul is the key to systematic theology. No alleged Christian tenet can be correct which conflicts with other Christian tenets. All Christian truth must be consistent with Christianity. For example, the Deity of Christ supposes the doctrine of the Trinity; monergistic regeneration involves the doctrine of election; and an infinite atonement for sin, by God incarnate, logically implies an infinite penalty for sin."

2. The diaconate. For it is evidently to this particular ministry (διακονίαν) the apostle is here referring. To the apostolic Church this set of officers was given to attend to the temporalities of the Church, especially the care of the poor, the sick, and such like. The idea, then, is that thoroughness should characterize the diaconate just as well as the prophetical office.

3. Teaching. Now, the office of teacher is distinguished from that of prophet in such passages as 1 Corinthians 12:28; Ephesians 4:11. It has been suggested that the prophetical office implies inspiration, while the teacher's only the common knowledge of a devout and disciplined Christian mind (Shedd, in loc.). There is evidently need of a teaching order in the Church as well as of a preaching or prophetical order. If any is called to teach, let him be thorough in his teaching.

4. Exhortation. This is a gift which can be exercised by men who do not aspire to either the prophetical or the teaching office. It deals with the heart and will. "Evangelists" are for the most part of this character: they go about to stir up the souls of men to decision and activity, while their teaching is of necessity of a very limited description.

5. Giving. This applies to the distribution by the deacon of the Church's charity, and it may also apply to the private beneficence of the Church-member. In either case simplicity of motive and of aim is to characterize the giver. Charity should be exercised without parade and without any ulterior or selfish end.

6. Ruling. This undoubtedly refers to the function exercised by the officers of the Church, and it implies that nothing but diligence can succeed. Zeal (σπουδή) for the Church's purity and honour, and for the glory of the Church's Head, should characterize all who have authority in the Church.

7. Showing mercy. This applies to the attention the deacons and private Christians show to the sick and the suffering. Well, it is to be exercised "with hilarity" (ἱλαρότητι). What a difference it often makes when we set cheerfully about our merciful ministrations, entering with alacrity into them, and not doing them "against the grain"? Our "pity," as it has been very properly said, "should be impulsive, and not an effort; an inclination, and not a volition" (so Shedd, in loc.). Now, if Churchmanship were entered into in this noble and sympathetic spirit, what a different tale would our different Churches have to tell! It would be a tale of tender and gracious ministration, a tale of real because spiritual success? May the merciful Master grant it! - R.M.E.

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KJV: For as we have many members in one body, and all members have not the same office:

WEB: For even as we have many members in one body, and all the members don't have the same function,