1 Cor. xii. 21
And the eye cannot say to the hand, I have no need
of thee: or again the head to the feet, I have no need of
you.
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 doth 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 saith, “The eye cannot say to the
hand, I have no need of thee: 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 fulness 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 any thing, 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.
[2.] 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,
Ver. 22. “Nay, much rather those
members of the body, which seem to be more feeble are
necessary:
Ver. 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,” saith he, “that the greater have need of the less, but that they have also much need. Since if there be any thing weak in us, if any thing 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, hath 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 hath more honor for its portion: and this too the wisdom of God hath effected. For to some parts by their nature He hath given not to need it: but to others, not having granted it by their nature, He hath 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.