TRV
Translation
King James Version
For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:
Complete Jewish Bible
while our attractive parts have no need for such treatment. Indeed, God has put the body together in such a way that he gives greater dignity to the parts that lack it,
Berean Standard Bible
whereas our presentable parts have no such need. But God has composed the body and has given greater honor to the parts that lacked it,
American Standard Version
whereas our comely parts have no need: but God tempered the body together, giving more abundant honor to that part which lacked;
World English Bible Messianic
whereas our presentable parts have no such need. But God composed the body together, giving more abundant honor to the inferior part,
Geneva Bible (1599)
For our comely partes neede it not: but God hath tempered the body together, and hath giuen the more honour to that part which lacked,
Young's Literal Translation
and our seemly things have no need; but God did temper the body together, to the lacking part having given more abundant honour,
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In the KJVVerse 28,659 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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AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
We do not have to add anything to those whose eagerness for expertise and respectability is obvious—the honor due to them is given already. But an exhortation is necessary regarding the despised and lowly, to ensure that due honor is given to them, so that they may be seen as useful. Otherwise, if these people are despised, they will become more negligent about themselves.
John ChrysostomAD 407
Homily on 1 Corinthians 31
"But our comely parts have no need:"
That is, lest any should say, "Why what kind of speech is this, to despise the honorable and pay court to the less honored?" "we do not this in contempt," saith he, "but because they 'have no need.'" And see how large a measure of praise he thus sets down in brief, and so hastens on: a thing most conveniently and usefully done. And neither is he content with this, but adds also the cause, saying, "But God tempered the body together, giving more abundant honor unto that part which lacked:"
Now if He tempered it together, He did not suffer that which is more uncomely to appear. For that which is mingled becomes one thing, and it doth not appear what it was before: since otherwise we could not say that it was tempered. And see how he continually hastens by the defects, saying, "that which lacked." He said not, "to that which is dishonorable," "to that which is unseemly," but, "to that which lacked," ("that which lacked;" how? by nature,) "giving more abundant honor." And wherefore? "That there should be no schism in the body." Thus because, though they enjoyed an endless store of consolation, they nevertheless indulged grief as if they had received less than others, he signifies that they were rather honored. For his phrase is, "Giving more abundant honor to that which lacked."
Augustine of HippoAD 430
THE USEFULNESS OF FASTING 6
Aren’t the hairs of your head certainly of less value than your other members? What is cheaper, more despicable, more lowly in your body than the hairs of your head? Yet if the barber trims your hair unskillfully, you become angry at him because he does not cut your hair evenly. Yet you do not maintain that same concern for unity of the members in the church.
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
In 1 Corinthians 12:24, Paul continues his profound analogy of the church as a human body, asserting God's intentional and wise design in orchestrating its members. He highlights that while outwardly "comely" or presentable parts of the body require no special adornment, God has purposefully given "more abundant honour" to those parts that are less visible or might be considered less honorable, ensuring their proper care and function for the overall health and unity of the entire organism. This divine tempering prevents division and fosters mutual interdependence within the spiritual body.
CONTEXT
Literary Context: This verse is an integral part of Paul's extended discourse on spiritual gifts and the unity of the church, spanning 1 Corinthians 12 through 1 Corinthians 14. Specifically, 1 Corinthians 12:12-26 develops the metaphor of the human body to address the Corinthian church's internal divisions and their misguided hierarchy of spiritual gifts. Paul emphasizes that just as a physical body comprises many diverse yet essential parts, so too does the body of Christ, the church. Verses immediately preceding 1 Corinthians 12:24, particularly 1 Corinthians 12:21-23, establish that no part, however seemingly insignificant, can say it has no need of another, and indeed, those parts we consider "less honorable" are given "more abundant honour" by being clothed or protected. 1 Corinthians 12:24 builds on this by explicitly stating God's active role in this tempering process.
Historical & Cultural Context: The city of Corinth was a bustling, cosmopolitan hub known for its wealth, diverse population, and a culture that often valued outward appearance, rhetorical skill, and social status. Within the Corinthian church, these societal values had unfortunately infiltrated, leading to pride, factionalism, and a competitive spirit regarding spiritual gifts. Some members, likely those with more outwardly impressive or charismatic gifts (such as speaking in tongues or prophecy), viewed themselves as superior, while others felt inferior or marginalized. Paul's analogy of the body directly confronts this cultural inclination towards valuing external show and social hierarchy, redirecting their focus to God's counter-cultural design for mutual honor and interdependence. The concept of a unified body with diverse functions was a known philosophical concept in the ancient world, but Paul imbues it with profound theological meaning, centering it on God's divine agency and the spiritual reality of the church as Christ's body.
Key Themes: This verse powerfully contributes to several key themes within 1 Corinthians and the broader New Testament. Firstly, it underscores the Divine Wisdom and Sovereignty of God in designing the church. It is God who "tempered the body together," demonstrating His intentional and perfect plan for its structure and function, ensuring that all parts work harmoniously. Secondly, it champions the theme of Unity in Diversity. Despite the varied gifts and roles, God's design ensures cohesion and prevents schism, as explicitly stated in 1 Corinthians 12:25. Every member, regardless of perceived status, is essential. Thirdly, it emphasizes Mutual Honor and Care. Paul highlights a counter-intuitive principle: God bestows greater honor on the "uncomely" or "lacking" parts. This calls the church to actively value and care for its less visible or seemingly weaker members, mirroring God's own disposition. This theme directly challenges the Corinthian tendency towards pride and self-exaltation, promoting instead a spirit of humility and self-giving love, echoing the exhortations found in Philippians 2:3-4.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul's use of Analogy is the central literary device in 1 Corinthians 12:24, as he extends the metaphor of the human body to explain the functioning of the church. This analogy is highly effective because it draws on a universally understood reality—the interdependence of body parts—to illuminate a complex spiritual truth about unity and diversity within the Christian community. The verse also employs Contrast, setting the "comely parts" (which "have no need") against the parts "which lacked" (to which God gives "more abundant honour"). This stark contrast highlights God's counter-intuitive wisdom and His reversal of human values, where the seemingly less significant are given greater importance. Furthermore, the explicit mention of "God" as the one who "hath tempered the body together" emphasizes Divine Agency, underscoring that the harmonious functioning and valuing of all members within the church is not a human initiative but a direct result of God's intentional and sovereign design.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 12:24 profoundly articulates God's intentional design for His church, emphasizing that true unity is not uniformity but a harmonious integration of diverse members, each valued and essential. This verse reveals a core theological principle: God's wisdom often operates contrary to human wisdom, elevating the humble and honoring the overlooked. By giving "more abundant honour" to the parts that "lacked," God ensures that no member feels inferior or superior, thereby preventing schism and fostering a genuine interdependence rooted in mutual care and respect. This divine tempering is foundational to the church's health, reflecting God's character of valuing every individual and orchestrating their unique contributions for the common good and the glory of Christ.
REFLECTION AND APPLICATION
1 Corinthians 12:24 offers a powerful corrective to our natural human tendency to value outward appearance, visible gifts, or prominent roles over hidden contributions and less celebrated ministries. It calls us to actively participate in God's counter-cultural design for the church. This means intentionally seeking out and honoring those who might feel marginalized, overlooked, or less significant within the body of Christ. It challenges us to examine our own biases and to extend grace, appreciation, and practical support to every member, recognizing that their unique contribution, however small or unseen, is indispensable to the whole. By valuing and caring for one another, especially the "lacking" parts, we not only prevent division but also embody the very character of God, fostering a community where every individual feels seen, loved, and vital. This perspective cultivates humility in those with more visible roles and affirms the dignity of every believer, leading to a healthier, more unified, and more effective church that truly reflects Christ to the world.
Questions for Reflection
FAQ
What are the "comely parts" and the parts "which lacked" in this analogy?
Answer: In Paul's analogy, the "comely parts" refer to those parts of the human body that are naturally beautiful, presentable, or outwardly visible and generally held in high esteem (e.g., the face, eyes, hands). These parts are perceived to "have no need" of special honor because their inherent dignity is already recognized. Conversely, the parts "which lacked" (or are "uncomely") refer to those parts that are less attractive, hidden, or might even be considered private or weaker (e.g., internal organs, private parts). Paul argues that God, in His wisdom, has designed the body so that these less visible or outwardly "lacking" parts are given "more abundant honour" through clothing, protection, and special care, ensuring their vital function and preventing shame or neglect. Spiritually, this translates to the church valuing and honoring all members, especially those whose gifts or roles might be less prominent or outwardly impressive, ensuring no one feels insignificant within the body of Christ.
What does it mean that "God hath tempered the body together"?
Answer: The word "tempered" (from the Greek synkeránnymi) means to mix, blend, or harmonize together. When Paul states that "God hath tempered the body together," he is emphasizing God's active, intentional, and sovereign role in the composition and arrangement of the church. It signifies that God is the divine architect who skillfully brings together diverse individuals with varied gifts, personalities, and backgrounds, blending them into a unified and functional whole. This tempering ensures that all parts are properly proportioned, balanced, and interdependent, preventing any one part from being independent or superior, and ensuring that the entire body works harmoniously. It highlights God's wisdom in creating a church where every member is essential and contributes to the collective health and mission, as described throughout 1 Corinthians 12.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 12:24 finds its ultimate fulfillment and paradigm in Jesus Christ Himself. Christ, though supremely glorious and "comely" in His divine nature, did not cling to His divine prerogatives but "made himself of no reputation, and took upon him the form of a servant" (Philippians 2:7). He perfectly embodied the principle of giving "more abundant honour to that part which lacked" by identifying with the marginalized, the outcast, and the "uncomely" in society. His ministry was characterized by reaching out to the sick, the poor, the sinners, and those deemed insignificant by the world, demonstrating God's profound care for the vulnerable and overlooked (Matthew 9:12-13). As the Head of the Church, Christ continually "tempered the body together" by His Spirit, uniting diverse believers into one organism, fostering mutual love and interdependence. His sacrificial death on the cross, where He became "sin for us" (2 Corinthians 5:21), is the ultimate act of honoring the "lacking" and broken humanity, making us whole and bringing us into His glorious body. Thus, the church's call to honor its less visible members is a direct reflection of Christ's own humble, self-giving, and inclusive love.