TRV
Translation
King James Version
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.
Complete Jewish Bible
and upon body parts which we consider less dignified we bestow greater dignity; and the parts that aren’t attractive are the ones we make as attractive as we can,
Berean Standard Bible
and the parts we consider less honorable, we treat with greater honor. And our unpresentable parts are treated with special modesty,
American Standard Version
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;
World English Bible Messianic
Those parts of the body which we think to be less honorable, on those we bestow more abundant honor; and our unpresentable parts have more abundant propriety;
Geneva Bible (1599)
And vpon those members of the body, which wee thinke most vnhonest, put wee more honestie on: and our vncomely parts haue more comelinesse on.
Young's Literal Translation
and those that we think to be less honourable of the body, around these we put more abundant honour, and our unseemly things have seemliness more abundant,
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In the KJVVerse 28,658 of 31,102
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Commentary on 1 Corinthians 12 verses 12–26
12 ¶ For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.
13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
14 For the body is not one member, but many.
15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?
16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?
17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?
18 But now hath God set the members every one of them in the body, as it hath pleased him.
19 And if they were all one member, where were the body?
20 But now are they many members, yet but one body.
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.
22 Nay, much more those members of the body, which seem to be more feeble, are necessary:
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.
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:
25 That there should be no schism in the body; but that the members should have the same care one for another.
26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
The apostle here makes out the truth of what was above asserted, and puts the gifted men among the Corinthians in mind of their duty, by comparing the church of Christ to a human body.
I. By telling us that one body may have many members, and that the many members of the same body make but one body (Co1 12:12): As the body is one, and hath many members, and all members of that one body, being many, are one body, so also is Christ; that is, Christ mystical, as divines commonly speak. Christ and his church making one body, as head and members, this body is made up of many parts or members, yet but one body; for all the members are baptized into the same body, and made to drink of the same Spirit, Co1 12:13. Jews and Gentiles, bond and free, are upon a level in this: all are baptized into the same body, and made partakers of the same Spirit. Christians become members of this body by baptism: they are baptized into one body. The outward rite is of divine institution, significant of the new birth, called therefore the washing of regeneration, Tit 3:5. But it is by the Spirit, by the renewing of the Holy Ghost, that we are made members of Christ's body. It is the Spirit's operation, signified by the outward administration, that makes us members. And by communion at the other ordinance we are sustained; but then it is not merely by drinking the wine, but by drinking into one Spirit. The outward administration is a means appointed of God for our participation in this great benefit; but it is baptism by the Spirit, it is internal renovation and drinking into one Spirit, partaking of his sanctifying influence from time to time, that makes us true members of Christ's body, and maintains our union with him. Being animated by one Spirit makes Christians one body. Note, All who have the spirit of Christ, without difference, are the members of Christ, whether Jew or Gentile, bond or free; and none but such. And all the members of Christ make up one body; the members many, but the body one. They are one body, because they have one principle of life; all are quickened and animated by the same Spirit.
II. Each member has its particular form, place, and use. 1. The meanest member makes a part of the body. The foot and ear are less useful, perhaps, than the hand and eye; but because one is not a hand, and the other an eye, shall they say, therefore, that they do not belong to the body? Co1 12:15, Co1 12:16. So every member of the body mystical cannot have the same place and office; but what then? Shall it hereupon disown relation to the body? Because it is not fixed in the same station, or favoured with the same gifts as others, shall it say, "I do not belong to Christ?" No, the meanest member of his body is as much a member as the noblest, and as truly regarded by him. All his members are dear to him. 2. There must be a distinction of members in the body: Were the whole body eye, where were the hearing? Were the whole ear, where were the smelling? Co1 12:17. If all were one member, where were the body? Co1 12:19. They are many members, and for that reason must have distinction among them, and yet are but one body, Co1 12:20. One member of a body is not a body; this is made up of many; and among these many there must be a distinction, difference of situation, shape, use, etc. So it is in the body of Christ; its members must have different uses, and therefore have different powers, and be in different places, some having one gift, and others a different one. Variety in the members of the body contributes to the beauty of it. What a monster would a body be if it were all ear, or eye, or arm! So it is for the beauty and good appearance of the church that there should be diversity of gifts and offices in it. 3. The disposal of members in a natural body, and their situation, are as God pleases: But now hath God set the members, every one of them, in the body, as it hath pleased him, Co1 12:18. We may plainly perceive the divine wisdom in the distribution of the members; but it was made according to the counsel of his will; he distinguished and distributed them as he pleased. So is it also in the members of Christ's body: they are chosen out to such stations, and endued with such gifts, as God pleases. He who is sovereign Lord of all disposes his favours and gifts as he will. And who should gainsay his pleasure? What foundation is here for repining in ourselves, or envying others? We should be doing the duties of our own place, and not murmuring in ourselves, nor quarrelling with others, that we are not in theirs. 4. All the members of the body are, in some respect, useful and necessary to each other: The eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of your: nay, those members of the body which seem to be more feeble (the bowels, etc.) are necessary (Co1 12:21, Co1 12:22); God has so fitted and tempered them together that they are all necessary to one another, and to the whole body; there is no part redundant and unnecessary. Every member serves some good purpose or other: it is useful to its fellow-members, and necessary to the good state of the whole body. Nor is there a member of the body of Christ but may and ought to be useful to his fellow-members, and at some times, and in some cases, is needful to them. None should despise and envy another, seeing God has made the distinction between them as he pleased, yet so as to keep them all in some degree of mutual dependence, and make them valuable to each other, and concerned for each other, because of their mutual usefulness. Those who excel in any gift cannot say that they have no need of those who in that gift are their inferiors, while perhaps, in other gifts, they exceed them. Nay, the lowest members of all have their use, and the highest cannot do well without them. The eye has need of the hand, and the head of the feet. 5. Such is the man's concern for his whole body that on the less honourable members more abundant honour is bestowed, and our uncomely parts have more abundant comeliness. Those parts which are not fit, like the rest, to be exposed to view, which are either deformed or shameful, we most carefully clothe and cover; whereas the comely parts have no such need. The wisdom of Providence has so contrived and tempered things that the most abundant regard and honour should be paid to that which most wanted it, Co1 12:24. So should the members of Christ's body behave towards their fellow-members: instead of despising them, or reproaching them, for their infirmities, they should endeavour to cover and conceal them, and put the best face upon them that they can. 6. Divine wisdom has contrived and ordered things in this manner that the members of the body should not be schismatics, divided from each other and acting upon separate interests, but well affected to each other, tenderly concerned for each other, having a fellow-feeling of each other's griefs and a communion in each other's pleasures and joys, Co1 12:25, Co1 12:26. God has tempered the members of the body natural in the manner mentioned, that there might be no schism in the body (Co1 12:25), no rupture nor disunion among the members, nor so much as the least mutual disregard. This should be avoided also in the spiritual body of Christ. There should be no schism in this body, but the members should be closely united by the strongest bonds of love. All decays of this affection are the seeds of schism. Where Christians grow cold towards each other, they will be careless and unconcerned for each other. And this mutual disregard is a schism begun. The members of the natural body are made to have a care and concern for each other, to prevent a schism in it. So should it be in Christ's body; the members should sympathize with each other. As in the natural body the pain of the one part afflicts the whole, the ease and pleasure of one part affects the whole, so should Christians reckon themselves honoured in the honours of their fellow-christians, and should suffer in their sufferings. Note, Christian sympathy is a great branch of Christian duty. We should be so far from slighting our brethren's sufferings that we should suffer with them, so far from envying their honours that we should rejoice with them and reckon ourselves honoured in them.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–26. Public domain.
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TertullianAD 220
On the Resurrection of the Flesh
He will love the flesh which is, so very closely and in so many ways, His neighbour-(He will love it), although infirm, since His strength is made perfect in weakness; although disordered, since "they that are whole need not the physician, but they that are sick; " although not honourable, since "we bestow more abundant honour upon the less honourable members; " although ruined, since He says, "I am come to save that which was lost; " although sinful, since He says, "I desire rather the salvation of the sinner than his death; " although condemned, for says He, "I shall wound, and also heal.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Because our feet are lowly and lacking in dignity, we adorn them with shoes. It is clear that our private parts, which are thought to be shameful, cover themselves with respectability by avoiding public display, so as not to obtrude irreverently. Likewise, some of the brothers who are poor and unseemly in their dress are nevertheless not without grace, because they are members of our body. They go about in dirty little garments and barefoot. Though they may look contemptible, they are more to be honored because they usually lead a cleaner life. What men find despicable, God may find quite beautiful.
John ChrysostomAD 407
Homily on 1 Corinthians 31
"Nay, much rather those members of the body, which seem to be more feeble are necessary: 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.
Wherefore when he calls them "weak" and "less honorable," he uses the expression, "which seem:" but when he calls them "necessary," he no longer adds "which seem," but himself gives his judgment, saying, "they are necessary;" and very properly. For they are useful to procreation of children and the succession of our race. Wherefore also the Roman legislators punish them that mutilate these members and make men eunuchs, as persons who do injury to our common stock and affront nature herself.
But woe to the dissolute who bring reproach on the handy-works of God. For as many are wont to curse wine on account of the drunken, and womankind on account of the unchaste; so also they account these members base because of those who use them not as they ought. But improperly. For the sin is not allotted to the thing as a portion of its nature, but the transgression is produced by the will of him that ventures on it.
But some suppose that the expressions, "the feeble members," and "less honorable," and "necessary," and "which enjoy more abundant honor," are used by Paul of eyes and feet, and that he speaks of the eye as "more feeble," and "necessary," because though deficient in strength, they have the advantage in utility: but of the feet as the "less honorable:" for these also receive from us great consideration.
Augustine of HippoAD 430
AGAINST JULIAN 5.9.37
Just as it is good to use evils well, so it is honest to use the unseemly well. Not because of the beauty of the divine work, but because of the ugliness of lust, the apostle calls these members of the body unseemly. The chaste are not bound by a necessity to depravity, for they resist lust lest it compel them to commit unseemly acts. Yet not even honorable procreation can exist without lust. In this way in chaste spouses there is both the voluntary, in the procreation of offspring, and the necessary, in lust. Honesty arises from unseemliness when chaste union accepts, but does not love, lust.
CS LewisAD 1963
The Collected Letters of C.S. Lewis, Volume 3, 1950-1963, To Mary Van Deusen, 7/12/50, page 68
The only rite which we know to have been instituted by Our Lord Himself is the Holy Communion ('Do this in remembrance of me' - 'If you do not eat the flesh of the Son of Man and drink His blood, ye have no life in you'). This is an order and must be obeyed. The other services are, I take it, traditional and might lawfully be altered. But the New Testament does not envisage solitary religion: some kind of regular assembly for worship and instruction is everywhere taken for granted in the Epistles. So we must be regular practising members of the Church.
Of course we differ in temperament. Some (like you - and me) find it more natural to approach God in solitude: but we must go to church as well. Others find it easier to approach Him through the services: but they must practice private prayer and reading as well. For the Church is not a human society of people united by their natural affinities but the Body of Christ in which all members however different (and He rejoices in their differences and by no means wishes to iron them out) must share the common life, complementing and helping and receiving one another precisely by their differences. (Re-read 1st Corinthians cap 12 and meditate on it. The word translated members would perhaps be better translated organs).
CS LewisAD 1963
Weight of Glory, Membership
The Christian is called not to individualism but to membership in the mystical body... The very word membership is of Christian origin, but it has been taken over by the world and emptied of all meaning. In any book on logic you may see the expression "members of a class." It must be most emphatically stated that the items or particulars included in a homogeneous class are almost the reverse of what St. Paul meant by members. By members he meant what we should call organs, things essentially different from, and complimentary to, one another, things differing not only in structure and function but also in dignity. Thus, in a club, the committee as a whole and the servants as a whole may both properly be regarded as "members"; what we should call the members of the club are merely units. A row of identically dressed and identically trained soldiers set side by side, or a number of citizens listed as voters in a constituency are not members of anything in the Pauline sense. I am afraid that when we describe a man as "a member of the Church" we usually mean nothing Pauline; we mean only that he is a unit - that he is one more specimen of some kind of things as X and Y and Z. How true membership in a body differs from inclusion in a collective may be seen in the structure of a family. The grandfather, the parents, the grown-up son, the child, the dog, and the cat are true members (in the organic sense), precisely because they are not members or units of a homogenous class. They are not interchangeable. Each person is almost a species in himself. The mother is not simply a different person from the daughter; she is a different kind of person. The grown-up brother is not simply one unit in the class children; he is a separate estate of the realm. The father and grandfather are almost as different as the cat and the dog. If you subtract any one member, you have not simply reduced the family in number; you have inflicted an injury on its structure. Its unity is a unity of unliked, almost of incommensurables...
The society into which the Christian is called at baptism is not a collective but a Body. It is in fact that Body of which the family is an image on the natural level. If anyone came to it with the misconception that membership of the Church was membership in a debased modern sense - a massing together of persons as if they were pennies or counters - he would be corrected at the threshold by the discovery that the head of this Body is so unlike the inferior memberships that they share no predicate with Him save by analogy.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Corinthians 12:23 profoundly illustrates God's counter-cultural design for the church, likening it to a human body where those members typically considered less honorable or uncomely are intentionally given greater esteem and care. This verse highlights a divine principle that challenges human tendencies to value outward appearance or prominent roles, asserting instead that true honor and comeliness are bestowed upon the less visible parts, ensuring mutual respect, interdependence, and the holistic well-being of the entire community of believers.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul's masterful use of Analogy is central to this verse, extending the metaphor of the human body to the church. By comparing the diverse and interdependent functions of bodily organs to the varied roles and gifts within the Christian community, he makes abstract theological concepts relatable and concrete. The verse also employs Paradox, presenting a counter-intuitive truth: that which is "less honourable" or "uncomely" is precisely that upon which "more abundant honour" and "more abundant comeliness" are bestowed. This paradoxical statement challenges conventional wisdom and highlights the divine wisdom that operates contrary to human judgment. Furthermore, there is an element of Antithesis as Paul contrasts human perception ("we think to be less honourable") with divine design and appropriate human action ("upon these we bestow more abundant honour"), emphasizing the radical shift in values required within the body of Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 12:23 unveils a profound theological truth about God's valuing of all humanity, particularly within the redeemed community. It asserts that God's design for His church is one of radical inclusivity and counter-cultural honor. Unlike the world, which often elevates the strong, the beautiful, and the publicly acclaimed, God intentionally dignifies and empowers the seemingly weaker, less visible, or even "uncomely" members. This principle flows from the very nature of God, who consistently demonstrates His strength through weakness and chooses the humble to confound the proud. It is a testament to divine grace, ensuring that no one feels insignificant or dispensable in the body of Christ, and that the church's unity is built on mutual esteem rather than competitive striving. This divine valuation also serves as a model for how believers are to interact with one another, reflecting God's own impartial love and care.
REFLECTION AND APPLICATION
For contemporary believers and the church, 1 Corinthians 12:23 serves as a powerful call to radical self-examination and intentional action. It challenges us to critically assess our own biases and the subtle ways we might inadvertently devalue or overlook members of our spiritual community. Are we quick to celebrate the visible leaders and gifted speakers, while neglecting those who serve faithfully in quiet, behind-the-scenes roles? Do we extend genuine honor and care to the vulnerable, the marginalized, the sick, or those whose contributions might not fit conventional measures of success? This verse compels us to cultivate a culture of deep appreciation for every single member, recognizing that the true beauty and strength of the church lie in its holistic health, where every part is not only tolerated but actively honored and cherished. Living out this truth transforms the church into a vibrant reflection of God's inclusive love, fostering a community where every individual feels seen, valued, and indispensable.
Questions for Reflection
FAQ
Does "less honourable" refer to specific people or just roles?
Answer: While Paul uses the analogy of body parts, the application is clearly to people within the church. "Less honourable" refers to individuals or groups whose gifts, roles, or circumstances might lead them to be overlooked, undervalued, or even marginalized by human standards. This could include those serving in quiet, unseen ministries, those with perceived weaknesses or disabilities, or those lacking social status or outward charisma. The point is that God's design ensures that these members, who might be considered "less honorable" by the world, are precisely the ones upon whom the church is to bestow "more abundant honour," demonstrating a divine reversal of values. This principle applies to any member who might feel insignificant or unappreciated.
How does this verse relate to humility and pride in the church?
Answer: This verse directly confronts pride and cultivates humility. Pride often manifests in elevating oneself or certain gifts while devaluing others, leading to division and a sense of superiority. By commanding believers to bestow "more abundant honour" on the "less honourable" parts, Paul calls for a radical humility that mirrors Christ's own self-emptying love. It challenges the natural human tendency to seek recognition for oneself and instead encourages a focus on elevating others, especially those who might not receive public acclaim. This fosters an environment where humility is celebrated, and the focus shifts from individual glory to the collective well-being and honor of the entire body, as seen in Philippians 2:3-4.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 12:23 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the divine embodiment of this principle, perfectly demonstrating how God bestows abundant honor upon the "less honourable" and "uncomely." Christ, "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant" (Philippians 2:6-7). He deliberately associated with the marginalized, the sick, the outcasts, and those deemed "unclean" by society, bestowing upon them dignity, healing, and inclusion. His ministry consistently elevated the humble and challenged the proud, epitomized by His teaching that "the last shall be first" (Matthew 20:16). Furthermore, on the cross, Christ, who was "despised and rejected by men" (Isaiah 53:3), became the ultimate "uncomely" part, bearing the shame and sin of humanity. Yet, through this very act of self-abasement and apparent dishonor, God bestowed upon Him "the name that is above every name" (Philippians 2:9), thus demonstrating that true glory and honor are found not in outward display but in humble, self-sacrificial love for the sake of others. The church, as Christ's body, is called to mirror this divine pattern, extending Christ's radical love and honor to every member, especially those the world would dismiss.