Commentary on the Epistles to the Corinthians John Calvin (continued)
John Calvin
20. At nunc multa quidem membra, unum autem corpus. 21. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.
21. Nec potest oculus dicere manui: Ego to opus non habeo. Nec rursum caput pedibus: Vobis opus non habeo.
22. Nay, much more those members of the body, which seem to be more feeble, are necessary:
22. Quin potius, quae infirmiora corporis membra videntur esse, necessaria sunt:
23. And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.
23. Et quae iudicamus viliora esse in corpore, his abundantiorem honorem circumdamus: et quae minus honesta sunt in nobis, plus decoris habent.
24. For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:
24. Quae autem decora sunt in nobis, non habent opus, sed Deus contemperavit corpus, tribuens henorem abundantiorem opus habenti,
25. That there should be no schism in the body; but that the members should have the same care one for another.
25. Ut ne dissidium esset in corpore, sed ut membra alia pro aliis invicem eandem sollicitudinem ha beant.
26. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
26. Et sive patitur unum membrum, compatiuntur omnia membra: sive glorificatur unum membrum, congaudent omnia membra.
27. Now ye are the body of Christ, and members in particular. 27. Vos autem estis corpus Christi, et membra ex parte. 15. This is a bringing out still farther ({ἐπεξεργασία}) of the preceding statement, or in other words, an exposition of it, with some amplification, with the view of placing in a clearer light, what he had previously stated in a few words. Now all this accords with the apologue of Menenius Agrippa. "Should a dissension break out in the body, so that the feet would refuse to discharge their office to the rest of the body, and the belly in like manner, and the eyes, and the hands, what would be the effect? Would not the result be — the destruction of the whole body?" At the same time Paul here insists more particularly on this one point — that each member ought to rest satisfied with its own place and station, and not envy the others, for he institutes a comparison between the more distinguished members, and those that have less dignity. For the eye has a more honorable place in the body than the hand, and the hand than the foot But if our hands were, from a feeling of envy, to refuse to discharge their office, would nature endure this? Would the hand be listened to, when wishing to be separated from the body?
To be not of the body, means here — to have no communication with the