that there should be no division in the body, but that the members should have the same care for one another.
Parallel Translations
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that there should be no division in the body, but that the members should have the same care for one another.
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lest there shuld be eny stryfe in the body: but that the members shuld indifferetly care one for another.
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Lest there should be any diuision in the body: but that the members shoulde haue the same care one for another.
Cross-references (6)
Passages linked to 1 Corinthians 12:25 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Corinthians 13:11 Finally, brothers, rejoice! Be perfected. Be comforted. Be of the same mind. Live in peace, and the God of love and peace will be with you.
- 1 Corinthians 1:10-12 Now I beg you, brothers, through the name of our Lord, Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfected together in the same mind and in the same judgment. For it has been reported to me concerning you, my brothers, by those who are from Chloe’s household, that there are contentions among you. Now I mean this, that each one of you says, “I follow Paul,” “I follow Apollos,” “I follow Cephas,” and, “I follow Christ.”
- John 17:21-26 that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. The glory which you have given me, I have given to them; that they may be one, even as we are one; I in them, and you in me, that they may be perfected into one; that the world may know that you sent me and loved them, even as you loved me. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. Righteous Father, the world hasn’t known you, but I knew you; and these knew that you sent me. I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them.”
- 2 Corinthians 8:16 But thanks be to God, who puts the same earnest care for you into the heart of Titus.
- 1 Corinthians 3:3 for you are still fleshly. For insofar as there is jealousy, strife, and factions among you, aren’t you fleshly, and don’t you walk in the ways of men?
- 2 Corinthians 7:12 So although I wrote to you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong, but that your earnest care for us might be revealed in you in the sight of God.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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Geneva Bible translators 1599 · Public Domain Should bestow their operations and offices to the profit…
Should bestow their operations and offices to the profit and preservation of the whole body.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 25 That there should be no schism in the…
25 That there should be no schism in the body; but that the members should have the same care one for another.
Ver. 25. Should have the same care] As if the heel do but ache, the whole condoleth and cureth, and careth; and yet without dividing care, that there might be no schism in the body.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain By schism is here meant division, and that also…
By schism is here meant division, and that also must be expounded figuratively, and it is expounded in the next words,
that the members should have the same care one for another; that though the members differ in honour and office, yet they might mutually take care for each other, as if they were all in an equal degree of honour.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain That there should be no schism in the body.....…
That there should be no schism in the body..... No complaint of one member against another, as useless and unnecessary; no murmuring on that account; no tumults and rioting; no rebellion and insurrection of one against another; no dissension, no division. The use Menenius (e) Agrippa made of this simile, applying it to the body politic, as the apostle here does to the spiritual body, for the appeasing of a sedition among the people; is well known, and usually mentioned by interpreters on this place:
but that the members should have the same care one for another; that is, they are so tempered and mixed together, are in such close union with, and have such a dependence on each other, that they are necessarily obliged to take care of each other's good and welfare, because they cannot do one without another; and so God has ordered it in the church, that persons should be so placed in it, and gifts disposed of among them in such a manner, that every man is obliged, not only to look on, and be concerned for his own things, that he takes care of himself, and performs his office, but that he looks every man on the things of others, his good and safety being involved in theirs.
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(e) Liv. Hist. l. p. 43.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 25. That there should be no schism in…
Verse 25. That there should be no schism in the body] That there should be no unnecessary and independent part in the whole human machine, and that every part should contribute something to the general proportion, symmetry, and beauty of the body. So completely has God tempered the whole together, that not the smallest visible part can be removed from the body without not only injuring its proportions, but producing deformity. Hence the members have the same care one for another. The eyes and ears watch for the general safety of the whole; and they are placed in the head, like sentinels in a tower, that they may perceive the first approach of a foe, and give warning. The hands immediately on an attack exert themselves to defend the head and the body; and the limbs are swift to carry off the body from dangers against which resistance would be vain. Even the heart takes alarm from both the eyes and the ears; and when an attack is made on the body, every external muscle becomes inflated and contracts itself, that, by thus collecting and concentrating its force, it may the more effectually resist the assailants, and contribute to the defence of the system.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain That there should be no schism - Margin, “Division;”…
That there should be no schism - Margin, “Division;” see note on 1Co 11:18. The sense here is, that the body might be united, and be one harmonious whole; that there should be no separate interests; and that all the parts should be equally necessary, and truly dependent on each other; and that no member should be regarded as separated from the others, or as needless to the welfare of all. The sense to be illustrated by this is, that no member of the church, however feeble, or illiterate, or obscure, should be despised or regarded as unnecessary or valueless; that all are needful in their places; and that it should not be supposed that they belonged to different bodies, or that they could not associate together, any more than the less honorable and comely parts of the body should be regarded as unworthy or unfit to be united to the parts that were deemed to be more beautiful or honorable.
Should have the same care - Should care for the same thing; should equally regard the interests of all, as we feel an equal interest in all the members and parts of the body, and desire the preservation, the healthy action, and the harmonious and regular movement of the whole. Whatever part of the body is affected with disease or pain, we feel a deep interest in its preservation and cure. The idea is, that no member of the church should be overlooked or despised; but that the whole church should feel a deep interest for, and exercise a constant solicitude over, all its members.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain no schism--(compare Co1 12:21) --no disunion; referring to the…
no schism--(compare Co1 12:21) --no disunion; referring to the "divisions" noticed (Co1 11:18).
care one for another--that is, in behalf of one another.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 25. No schism—Paul suggests here the application of the…
25. No schism—Paul suggests here the application of the apologue to the schisms between the rival possessors of charisms.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 25. schism] i.e. discordance of aims and interests. See…
25. schism] i.e. discordance of aims and interests. See notes on 1Co_1:10, 1Co_11:18. God had specially provided against this by giving to those who occupy the less honourable and ornamental positions in society the compensation of being the most indispensable portions of it. The ‘comely parts’—the wealthy, the refined, the cultivated, the intellectual—obtain honour and respect by the very nature of their gifts. God has signified His Will that due honour and respect should be paid to those to whom it is not instinctively felt to be owing, by so ordering society that we cannot do without them. But our class distinctions and jealousies, our conflicts between capital and labour, shew how little Christians have realized this obvious truth.
but that the members should have the same care one for another] All wars, insurrections, conflicts between class and class, arise from forgetfulness of the fact that the interests of all mankind are identical. Nor can this forgetfulness be charged upon one nation or one class of society. “The spirit and the law of the Life of Christ is to be that of every member of the Church, and the law of the Life of Christ is that of sympathy. How little, during the eighteen hundred years, have the hearts of men been got to beat together! Nor can we say that this is the fault of the capitalists and the masters only. It is the fault of the servants and dependents also.”—Robertson.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (25) That there should be no schism.—The existence of…
(25) That there should be no schism.—The existence of differences of gifts in the Church had been used by the Corinthians to cause schisms, exalting some gifts and depreciating others, when this very variety in the Church ought, as was the intention of variety in the human body, to create a mutual dependence, which would promote unity.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain No schism in the Body. What is exclusively called…
No schism in the Body. What is exclusively called "schism" is not necessarily such. There may be difference of fold in the one flock.
There may be no real discord or dissension, though there may be varieties of ecclesiastical government. Unity, as the whole argument shows, does not demand the existence of uniformity. That the members should have the same care one for another. Thus the early believers "were of one heart and of one soul;" and the moment that a complaint arose that one of the weakest and smallest interests was neglected, the supposed neglect was amply remedied. (Act_4:32 Act_6:1-6)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain There should be no schism in the body.
1Co_12:25-26
There should be no schism in the body.
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Schism may be destructive
A screw in the crank of an engine of an express train at full speed thus addressed itself to the surrounding machinery: Im very small, but exceedingly important. Without me the whole fabric would come to grief. Upon me depends the successful working of the whole engine. Now just you observe how important I am! and then without more ado the screw leapt from its socket, involving the whole train in hopeless wreckage. (Great Thoughts.)
Schism
I. Its nature.
1. Its rise--a division of opinion. In this stage it existed among the hearers of the Saviour concerning the Messiahship of Jesus; and John informs us so there was a division (schism) among the people because of Him. While it proceeds no further, it becomes the obvious duty of believers to endeavour by earnest prayer, diligent investigation of the Scriptures, and calm friendly conference, to come to the same mind.
2. Its progress--a breach of friendship, either by unkind words or unkind treatment, by partial or obvious neglect, from a want of love to the brethren and concern for their interest and welfare, or from regarding any member or members of the Church as inferior, useless, or unnecessary.
3. Its results.
(1) It divides the interests of the people of God.
(2) It destroys the spirit of prayer.
(3) It exposes religion to contempt.
(4) It brings misery or ruin to the individual who excites or promotes it.
II. The duty of believers as respects it.
1. By exercising great care in the admission of persons into the Church.
2. By watchfulness over our own tempers--guarding against every proud, haughty look, word, or action. We must cultivate mutual forbearance, and impartiality in our treatment of, and expressions concerning, our fellow-members, and the ministers of the gospel. We must be very watchful over the tongue. Many schisms have commenced in an unguarded trifling word. We must shun all false doctrines.
3. By submission to Church discipline.
4. By prayer. Communion with God conforms us to His image, and that image is love. (J. Hicks.)
Of schism
In general there can be no such thing as schism but in cases where there, is an obligation to unity and communion; so that in order to define the nature of it we must find out some centre of union which is common to all Christians.
1. As for uniformity of sentiment in matters of speculative belief, that can never be the common centre of Christian unity, because it is in the nature of things impossible. For in order to this, all mankind must have exactly the same strength of understanding, the same advantages, the same manner of education, the same passions, prejudices, and interests. Besides, if all Christians must concur in the same way of thinking about every controversy in religion, whose opinion shall prevail, and be made the public standard? Are the majority to decide for us? How shall we determine, without collecting the vote of every individual, who are the majority? Are the majority always in the right? Or must we, for the sake of uniformity, profess (believe we cannot) against truth and reason? Will not this make all religion dissimulation and hypocrisy? But if uniformity of opinion cannot be secured in this way, shall we not be governed by the most learned and pious Christians, who are neither influenced by irregular passion, nor swayed by criminal prejudice? I answer, that who are really the most learned and pious will be matter of endless dispute, and can never be certainly fixed. They are fallible as well as others; and have frequently maintained such principles as derogate highly from the honour of God, and are of vast disservice to religion. It appears then from what has been said, that to endeavour to bring all mankind to the same sentiments in matters of religious controversy is an absurd, romantic scheme, and represents religion as nothing else but outward formality, artifice, and craft. The same may be said of uniformity in external modes of worship and discipline, viz., that this, likewise, cannot be a necessary term of Christian communion. For it will be altogether as difficult to determine who are to settle external rites and ceremonies, and forms of Church-government, as articles of speculative belief. Besides, the lawfulness, expediency, or Divine authority of any particular form is as much a matter of private opinion as the truth or falsehood of doctrinal propositions; and therefore it is as natural to expect a variety of sentiments about it. Let me add to this, that a variety of sentiments in religion, while moderation and mutual charity are maintained, can do no hurt, whereas an attempt to introduce public uniformity has been a constant source of schisms in the Church, and will infallibly keep alive a spirit of animosity. And finally, when there is a difference of opinions, and a variety of outward forms, this is just such a state of things as wise man would expect, if all were honest and impartial inquirers; whereas if one set of principles and the same scheme of worship were universally to prevail, it would not look like human nature; it would have nothing of the appearance of sincerity; and, consequently, must lead an indifferent spectator to conclude that religion was all complaisance, courtliness, and carnal policy, and did not spring from a conviction of the understanding, or a free deliberate choice.
2. I would make a few observations, relating to the nature and guilt of schism, and so conclude.
(1) It appears, that let there be ever so many differences amongst Christians, as long as mutual charity is preserved there cannot be the guilt of schism. A man that holds the common faith of the gospel, leads a holy life, behaves peaceably, and has charity for all, notwithstanding the little varieties by which they are distinguished from each other, does not differ from any church so far as it is formed on the essential principles of Christianity; but only takes that liberty of judging for himself which reason allows and revelation comfirms to him; a liberty to differ from fallible expositions of Scripture, from civil constitutions, or ecclesiastical ordinances of rather less authority.
(2) Differences among Christians are not only innocent while unity of affection is preserved, but there are many cases in which a separation from a particular church is absolutely necessary.
(3) None who are truly honest, who are not swayed by irregular passions, or vicious prejudices, but, upon a deliberate impartial inquiry, according to their capacity and advantages, think themselves obliged, in conscience, to dissent from their brethren; no such persons as these, I say, can possibly incur the guilt of schism. For this would be to make honesty itself a crime; and at the same time that we suppose it a mans duty to act according to the light and directions of his conscience, to reproach and condemn him for it. And shall not we treat involuntary errors with candour and humanity? (James Foster.)
And whether one member suffer, all the members suffer with it.--
The sufferings of all in the sufferings of one
Look upon this--
I. As a fact.
1. The sufferings of the unfortunate in a community affect each. The sufferings of the merchant whose business breaks down, of the agriculturist whose crops fail, of the operatives who are thrown out of work, affect more or less each individual in the State.
2. The sufferings of the criminals in a community affect each. There is the swindler whose schemes, after enriching his own coffers, break down, spreading disasters far and wide. There is the murderer, whether by assassination or by war, his sufferings, for sufferings he has, affect all in some way or other. The record of the assassins life, trial, and execution, brings a pang into many a heart. So also wars bring suffering, in some form or other, to every individual in a community.
3. The sufferings of the non-industrious in a community affect each. There are tens of thousands in every civilised community who lounge their existence away in drawing-rooms, clubs, and taverns: they consume all and produce nothing. They sigh out their miserable existence under the weight of ennui; each one of the community is more or less affected. The common stock of human subsistence depends upon labour, and is limited: they therefore who partake of that stock without labour are social thieves. These sufferings may be in body, through deprivation of some comfort, or necessary, or in mind.
(1) By a painful sense of responsibility.
(2) By a painful sense of disgust for the race. Who can see human nature swindling, murdering, idling, debauching, without feeling ashamed of the race to which he belongs.
II. As a duty. We are commanded to bear each others burdens, to weep with those that weep, etc., in fact, to follow Christ. And what was Christ? The incarnation of a Divine philanthropy. Now, the duty of every man is, as a member of the race, to suffer by practical philanthropy with and for a suffering world: so suffer for it as to pray, labour and die for it, if need be.
Conclusion--
1. Do not be too severe on criminals. The vilest criminal that England ever produced has been nursed and matured by the conjoint influences of each mans life: each member of the State has contributed a something to produce it.
2. Live to purify the moral atmosphere of the world. One day we believe the atmosphere of the world will be so pure with holiness that human snakes and poisonous reptiles will no longer live therein. Contribute your part to this end, send into it the noblest thoughts, to circulate and breathe into it the purest influences of love and light. (D. Thomas, D.D.)
The unity of the body in suffering
As when by chance a thorn is planted in the heel, all the body manifests a fellow-feeling; back, hands, stomach, and thighs are drawn together, hands like attendants or esquires approach the wounded part and proceed to extract the painful fixture; head stoops, eyes look sad, the brow is delved with parallels of solicitude. (Chrysostom.)
The unity of the body in suffering
When ones finger is hurt such is the fellow-feeling which spreads along the body to the soul until it reaches the ruling principle, that, the whole condoling with the part afflicted, the man says not my finger is in pain, but I have a pain in my finger. (Plato.)
Membership of a body
1. Was there ever a truer remark than that of the text? A particle of dust in the eye, an irritable nerve in one tooth, a sprain in the foot, and what an instant cessation of the enjoyment of life! What does a days pleasure become when an aching head or an inflamed eye has to be carried about through it? On the other hand, when one member is specially honoured, all the members rejoice with it. Imagine that a particle of dust has lurked in the eye for a night and a day; now imagine it removed, and what a positive sense of pleasure is diffused through the whole frame! Every other part is found as it were to congratulate the relieved part. Such is the truth from which St. Paul here draws his spiritual lesson.
2. It is not good for man to be alone; in one sense it is not possible. A poor, stunted character would that be which was wholly self-contained. That is what fallen human nature runs to; but it does not love it when it sees it in a living example. No one thinks selfish a term of praise. And God, well knowing this tendency, has interposed at every turn to save us all from it.
I. He has set us in families, and the tendency of family life is to counteract selfishness. What do we see to be the effects of the practical want of a home? But alas, we may live in exemplary, Christian homes, and not learn the lesson of membership of a body; not learn the debt of gratitude which the eye owes to the hand for obeying its indication, and the head to the foot for executing its mandate; not learn how a son should deport himself towards a mother, or a brother deal with a sister.
II. That which, for one part of the human family, can be done only by the home, is done for another by various subsidiaries. What especially qualifies a public school to be of use in forming the character is the fact that it is a body, an organised whole made up of parts, each one of which has its own definite work, which yet affects and is affected by every other. I know nothing so satisfactory, in connection with school games, as their influence in leading boys to value skill or strength not so much as a means of individual success or reputation, but as a means of security for the success or reputation of the school. It remains to be seen whether the school feeling will bear good fruit hereafter. And that it may do so, let us pray that school patriotism may be carried into its legitimate field. If, e.g., you see one of your schoolfellows sin, suffer with him; give yourself no rest till you have done something to save a soul from death.
III. Patriotism is one of the ways in which the feeling of collective life ought to be shown. God has designed our country to be the highest object but one of our thoughts and cares on earth.
IV. But we are the body of Christ, and members in particular. See that you live together as those who are so. Let no act ever be done inconsistent with the proper working of the various parts and members of the whole Christian body. Never say to yourselves, I am too insignificant to be of any account amongst Christs members, nor to another, we have no need of thee. Christs object in having an earthly body is that we may help one another. Be not selfish in your religion: heaven is not so won. The individual life will be healthy and vigorous in proportion as it expands and diffuses itself towards those around. Let not Christian life be the beauty of a few exotics scenting a room; but rather that of a garden of the Lord, watered, tended, and bearing fruit; in the full light, in the free air; having in the midst of us that tree of life, the leaves of which are not for the privilege of the few, but for the healing of the nations. (Dean Vaughan.)
The benevolence of the gospel
I. God bestows upon us nothing merely on our own account but for the good of others. We should all sympathise in the sorrows, and rejoice in the joys, of each other, as if they were our own. This principle is not peculiar to the Church. It enters into the very idea of a society, that we are reciprocally affected by whatever affects every member.
1. Take, e.g., the family. Let but the youngest and the least considerable suffer, and what a shade of sadness is spread over the whole household! When the family grows up to maturity, it might, at first, seem as though the chain which once bound them so closely together had been severed. The thought of each other rarely breaks in upon the pressing cares of each ones daily occupation. But let any of these brothers attain to high distinction, and what a lustre is at once reflected on all who bears his name! Or let a member disgrace himself by crime, and how mournfully the disgrace settles down upon his kindred.
2. But we are members of a larger society. Our happiness in the community is subject to the same law. If our fellow-men around us suffer, we shall suffer also, unless we do all in our power to relieve them. Let a deadly epidemic alight upon some neglected neighbourhood, and it will be wafted to the dwellings of the opulent, and the pestilence will utter in solemn accents the words of the text.
3. Take a more extensive field. How often has the form of social organisation been constructed for the sole benefit of the few, rather than the whole! You will see the face of the land here and there beautified by the mansions of the proprietors, while the million, the children of ignorance and vice, herd together in cabins like brutes. All this goes on quietly, it may be, for generations. At last, some famine or some giant act of oppression maddens the multitude to frenzy, and all at once the fabric of government which ages had cemented crumbles into dust.
4. Or we may observe the relations of a single individual to a whole nation. Suppose that a Government lays its hand unrighteously upon the smallest portion of the property of a citizen. It may be, for instance, the ship-money of Hampden, or the trifling tax on tea that inaugurated the American revolution. At once the shock is felt by the remotest citizen of the realm. One member has suffered, and all the members have suffered with it. By inflicting injustice on a single citizen, the Government has outraged the moral sentiment of the nation. And it must retrace its steps; or else, unless the love of liberty be wholly extinguished, a revolution must ensue.
II. If God has made our happiness to depend upon the course of life here indicated, He has done so to teach us His will. A moral necessity is thus laid upon us. We cannot live to ourselves without doing violence to our conscience and incurring the consequences of disobedience to God. But, in a matter of so much importance, we are not left to the unassisted light of natural religion. The Bible teaches us this doctrine on every page. Our Father imposes upon us no duty of which He has not set us the example. We are to imitate His boundless beneficence, by using the talents of every kind which He has committed to us for the good of others. We are to imitate His self-sacrificing love in the plan of redemption, by carrying the good news of salvation to the lost. Such was the Spirit of Christ, and we are told that unless we have the Spirit of Christ we are none of His. God is love, and he that dwelleth in love dwelleth in God, and God in him. He that loveth not knoweth not God; for God is love. Conclusion: We are spending our probation under the most solemn of all possible conditions. The choice between two modes of life is presented to every one of us. Will you live unto yourself, and lose your own soul, or will you live unto God, and enter into the rest that remaineth? Now is the time for decision. (J. Wayland, D.D.)
Social responsibility
St. Paul was thinking mainly of moral, not of physical, sufferings. The Church at Corinth had been guilty of grave crimes which ought, he contends, to be felt as a misfortune weighing upon all. Does our estimate of crime correspond to the spirit of these words? It is notorious that our interest in a great trial is just that we feel in a novel. It is very interesting, very horrible, but we have nothing to do with it. We observe the criminal as if he were a wild creature in the Zoological Gardens; and then when he is convicted and sentenced we say, He is rightly served; let us have no maudlin sentimentality; society is well rid of the rascal. And so we shut up our novel and fall back on tamer subjects--our everyday duties--till some new excitement presents itself. Now is this justifiable, Christian or warranted by the facts? Note--
I. The principles which ought to govern a Christians thought in his estimate of a great criminal case.
1. Every criminal is, to a certain extent, the product of the spirit of the society in which he has passed his life. Just as certain marshy districts are favourable to the growth of noxious insects or diseases, so particular moods of popular feeling are favourable to the growth of crime. Of course no criminal is altogether the helpless unconscious victim of his circumstances. A mans free will is never necessarily enslaved by anything external to himself. Yet most of us are largely governed by the influences amidst which we pass our lives. For many to breathe an atmosphere of moral corruption is to become almost inevitably criminal. Now who is responsible for this atmosphere? Not I would be the answer of most of us, and no doubt we have not contributed directly to this or that particular crime; but have we contributed nothing to that state of feeling which makes the crime natural to the criminal? Nay, there is a general stock of moral evil in the world to which we all contribute by the sin we commit just as every small house in London does its little something to thicken the air. And this touches us all like the common atmosphere we all breathe. If one suffer, therefore, all of us should suffer with him.
2. All guilt is relative to a mans opportunities in the sight of God. Our Lord insists again and again that a mans responsibility exactly corresponds with his opportunities of knowing what is right. Woe unto thee, Chorazin, etc. To whom much is given, etc. This we practically ignore. We think of the poor man who has been denied our advantages as if he had acted from the same level of knowledge, etc., that we occupy. But his grave crime may, in him, mean less unfaithfulness to light and grace than what we deem our little peccadilloes. If we kept this in mind when one member suffered we should all suffer with him.
3. There should be a deep sincere conviction of our own condition as sinners before God; we shall then have no heart to be hard on others. Our own capacity for evil is only checked by the grace of God. If it were not for the grace of my Maker, says St. Augustine, I should have been the worst of criminals.
II. What have been, what ought to be the effects of this Christian way of looking at crime?
1. The softening of the penalties of criminal law. The conscience of society stays its hand with the whisper, Who art thou that judgest another?
2. Constant efforts to cut up its roots by schools, reformatories, Christian charity, etc.
3. The resolve to live nearer to God ourselves. We cannot influence legislation, or found institutions for the reformation of criminals, but we can all do something within our own souls which will help to purify the corrupt moral utmost, here. (Canon Liddon.)
Or one member be honoured all the members rejoice with it.
The duty of all to rejoice at the honour given to their brethren
I. Rejoicing is a Christian duty--required--
1. On our own account.
2. On account of others. Here an unselfish sympathy with anothers honour--not merely not to envy it, but to rejoice in it.
II. What this rejoicing at the honour paid to others may be the means of. Of--
1. Increasing their joy.
2. Demonstrating your love and sympathy.
3. Engaging and confirming their love to you. (T. Robinson.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain that there should be no schism in the body;…
that there should be no schism in the body; but that the members should have the same care one for another .
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 there may be no division within the body, but
there may be no division within the body, but
"the body may be unified, and"
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one member is honored
This can be stated in active form. AT: "someone gives honor to one member" (See: Active or Passive)
Now you are
Here the word "now" is used to draw attention to the important point that follows.
translationWords
body
member
suffer
honor
joy
Christ
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 12:25-26 The church is a unified body, so harmony…
12:25-26 The church is a unified body, so harmony and care for each other in the church is essential.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.