Lessons #437 and 438
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+ 1. It is best to use this note after you have listened to the lessons because there are +
+ comments given in the actual delivery not in the note. +
+ 2. The Bible abbreviations are as follows: CEV =Contemporary English version, +
+ CEB = Common English Bible, ESV= English Standard Version, +
+ GW = God’s Word Translation, ISV = International Standard Version, +
+ NAB=New English Bible, NASB= New American Standard Bible, +
+ NEB= New English Bible, NET = New English Translation, +
+ NLT = New Living Translations NJB = New Jerusalem Bible, +
+ NJV = New Jewish Bible, TEV = Today’s English Version. +
+AMP = Amplified Bible, UBS = United Bible Society +
+ 3. Notes have not been edited for grammatical errors. +
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Treatment of parts of the body (1 Cor 12: 20-26)
20 As it is, there are many parts, but one body. 21 The eye cannot say to the hand, “I don’t need you!” And the head cannot say to the feet, “I don’t need you!” 22 On the contrary, those parts of the body that seem to be weaker are indispensable, 23 and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty, 24 while our presentable parts need no special treatment. But God has combined the members of the body and has given greater honor to the parts that lacked it, 25 so that there should be no division in the body, but that its parts should have equal concern for each other. 26 If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.
The overall message of the section of 1 Corinthians 12:12-26 that we have been considering is that Unity and diversity are essential in the body of Christ, that is, the church of Christ. As we have previously stated, this message places some responsibilities on you as a believer in Christ. So far, we have considered the first two responsibilities you have regarding this message. The first, based on the subsection of 1 Corinthians 12:12-13, is that You should recognize the unity and diversity in the church of Christ. The second, based on the subsection of 1 Corinthians 12:14-19, is that You should focus on facts stated about members of the church of Christ that we indicated are five. The first is that the church of Christ consists of several members. The second is that no believer can be separated from the body of Christ. The third is that each member is necessary for the functioning of the local church of Christ or the universal church of Christ. The fourth is that it is God who places each member of the church in the church to function as He wants. The fifth is that there would have been no church of Christ as we know it if it consists of only one member. We started to consider the third responsibility you have regarding the message of the section of 1 Corinthians 12:12-26 in our last study. This third responsibility is that You should be careful how you treat members of the body of Christ. We indicated that we would present this responsibility by linking it to reasons or positions that are necessary to bear in mind to help each believer carry out this third responsibility. A first reason You should be careful how you treat members of the body of Christ is because of the importance of unity and diversity in the church of Christ. A second reason is because each member depends on the other. A third reason is because even those considered weak are indispensable or are necessary members of the body of Christ. So, we proceed with the fourth.
A fourth reason You should be careful how you treat members of the body of Christ is that there are certain members of the body of Christ that require special attention. This reason is derived from the analogy of the way body parts are treated that the apostle stated beginning in 1 Corinthians 12:23. The apostle continued to indicate that, as in previous verse, he was being emphatic in stating this fourth reason. The reason for this statement is the word and that begins verse 23. The conjunction “and” is translated from a Greek conjunction (kai) that is often translated “and” in our English versions as reflected in this verse in the NIV that began the verse with the conjunction “and.” However, the Greek conjunction has several other usages. For example, it may be used to introduce a result that comes from what precedes and so may be translated “and then, and so.” It may be used to emphasize a fact as surprising or unexpected or noteworthy with the meaning “and yet” or “and in spite of that” or “nevertheless.” Of course, it could be used simply for emphasis with the meaning “even.” It may be used to mark an explanation so that what follows explains what goes before it, leading to the translation “that is, namely, and so.” In 1 Corinthians 12:23, the conjunction is used to do a double duty in that it is used to add an additional reason a believer should be careful in how such individual treats other members of the body of Christ. But that is not all, it is used to emphasize the point the apostle makes in the verse. In effect, the emphasis the apostle conveyed in verse 22 is continuing in verse 23.
Be that as it may, the special attention that should be given to certain members of the body of Christ involves showing respect to them. This respect to be shown to certain members of the body of Christ is derived from the analogy the apostle used in 1 Corinthians 12:23 the parts that we think are less honorable we treat with special honor.
The word “think” is translated from a Greek word (dokeō) we considered in verse 22 but for completeness we need to review what we said about the word with additional information. The Greek word may mean “to be convinced” as it is used to describe the belief of Apostle Paul when he persecuted Christians as recorded in Acts 26:9:
“I too was convinced that I ought to do all that was possible to oppose the name of Jesus of Nazareth.
The word may mean to consider as probable so means “to think, believe, suppose, consider” as Apostle Paull used it to warn against self-deception in Galatians 6:3:
If anyone thinks he is something when he is nothing, he deceives himself.
The word is used with the meaning “to consider” in describing what is expected of a person that claims to be religious as we read in James 1:26:
If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless.
The word may mean to appear to one’s understanding hence means “to seem” as the human author of Hebrews used it to describe how we perceive discipline at the time we experience it, as we read in Hebrews 12:11
No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.
In our passage of 1 Corinthians 12:23, the word has the meaning of “to consider” in the sense of “to believe to be.”
The body parts we consider or believe to be something is described with the verbal phrase are less honorable. The expression “less honorable” is translated from a Greek word (atimos) that pertains to being of low status on the basis of not having honor or respect hence means “dishonored, despised” as Apostle Paul used the word to describe what he and other apostles experience in 1 Corinthians 4:10:
We are fools for Christ, but you are so wise in Christ! We are weak, but you are strong! You are honored, we are dishonored!
The word may pertain to being considered relatively unimportant and so “insignificant.” It is this meaning of being insignificant or unvalued or not held in high esteem that the word is used in our passage of 1 Corinthians 12:23.
The apostle states in 1 Corinthians 12:23 the parts that we think are less honorable that based on the Greek words we have considered indicate that certain parts of the body are considered or believed to be insignificant or less honorable. What are these parts of the body? One may ask. The apostle did not immediately say. Thus, several interpretations have been advanced. Some say the apostle might have meant the hands, feet, and limbs or the torso, thighs, or paunch. Another interpretation is that they are the parts of the body that we normally cover, but if uncovered would not be considered indecent. It seems that while these interpretations make sense that what the apostle meant is later defined as referring to the private parts of the body as we will argue later. For the moment, if the apostle meant the parts of the body these interpreters have suggested then we will have a third group of parts of the body because of what the apostle stated in the first sentence of verse 24. It seems to me that the apostle would only be concerned with two parts of the body and not three, bearing in mind that he was eventually concerned with two different positions that believers might classify themselves in the local church in Corinth. The Corinthians being a Roman colony would classify people in two classes following the Roman practice of classifying people as either those who are privileged and so with honor or the “humbles,” that is, those without privileges because they are not wealthy or perhaps lack education. This being the case, the apostle would have only used two groups of body parts in his analogy and not three as would be implied by the interpretations of the insignificant or less honorable body parts the apostle mentioned in the first sentence of 1 Corinthians 12:23 the parts that we think are less honorable. This aside, the apostle’s concern was more with how these parts are handled by humans.
The way we handle the body parts that we consider insignificant or less honorable is described in the sentence of 1 Corinthians 12:23 we treat with special honor. A more literal translation is we clothe with greater honor. The word “treat” of the NIV is translated from a Greek word (peritithēmi) that may mean “to set” as in the crown the Roman soldiers, in a mocking manner, put on Jesus Christ during their torture of Him as we read in Mark 15:17:
They put a purple robe on him, then twisted together a crown of thorns and set it on him.
The word may mean “to put” as in describing what Roman soldiers did to Christ while He was on the cross as we read in John 19:29:
A jar of wine vinegar was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus’ lips.
In our passage of 1 Corinthians 12:23, it has the sense of “to clothe,” that is, “to bestow a quality on; understood as if wrapping something in a covering.” The Greek used a present tense of our Greek word probably to convey a universal truth or something that is universally accepted in the body parts that are considered insignificant or less honorable are usually clothed with something that the apostle described in the verse we are studying.
The thing that will be clothed or bestowed to the body parts we consider insignificant or less honorable is given in the phrase of 1 Corinthians 12:23 with special honor or literally with greater honor. This is because the word “special” of the NIV is translated from a Greek adjective (perissoteros) that pertains to being beyond a standard of abundance, hence means “greater, more, even more.” It is with the meaning “much more” that it is used in our Lord’s teaching regarding the greater responsibility that will be required of the person who has greater privileges as we read in Luke 12:48:
But the one who does not know and does things deserving punishment will be beaten with few blows. From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.
It is with the meaning “more” that it is used by the human author of Hebrews as he discoursed the uniqueness of the priesthood of Christ as stated in Hebrews 7:15:
And what we have said is even more clear if another priest like Melchizedek appears,
In our passage of 1 Corinthians 12:23, it is used in the sense of “greater” in importance.
The adjective that has the sense of “greater” in importance qualifies the word “honor” that is translated from a Greek word (timē) that may mean “price” as in the amount of money paid to Judas Iscariot to betray the Lord Jesus as stated in Matthew 27:9:
Then what was spoken by Jeremiah the prophet was fulfilled: “They took the thirty silver coins, the price set on him by the people of Israel,
The word may mean “value” as it is used by Apostle Paul to describe human principles or human philosophy that are ineffective in dealing with human’s sinfulness in Colossians 2:23:
Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence.
The word may mean “compensation” such as that that should be given to teaching elders of a local church as stated in 1 Timothy 5:17:
The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching.
The word may refer to the act of showing of honor, reverence, or respect and so it is translated “respect” in the instruction given to believing slaves regarding their masters in 1 Timothy 6:1:
All who are under the yoke of slavery should consider their masters worthy of full respect, so that God’s name and our teaching may not be slandered.
In our passage of 1 Corinthians 12:23, it has the sense of “honor,” that is, the respect one enjoys.
The Greek words we considered indicate that the sentence of 1 Corinthians 12:23 the parts that we think are less honorable we treat with special honor indicates that humans show respect to the parts of the body we consider insignificant or undervalued. It is possible that we may not understand what the apostle meant; so, he proceeds to provide an explanation that will help us understand what he meant about the body parts that although considered insignificant or less honorable receive respect or special treatment from us. We say the apostle provides explanation to what he meant in the sentence the parts that we think are less honorable we treat with special honor because of the word and that begins the next clause of 1 Corinthians 12:23 And the parts that are unpresentable are treated with special modesty.
The conjunction “and” is translated from a Greek particle (kai) that begins verse 23 that we have indicated has several usages. In its first occurrence in verse 23, we indicated that it is used to do a double duty in that it is used to add an additional reason a believer should be careful in how such individual treats other members of the body of Christ and to emphasize the point the apostle makes in verse 23. However, in this second usage or occurrence of the Greek particle, the word is subject to at least two interpretations. It could be interpreted as a maker that introduces a result that comes from what precedes, leading to the translation “and then, and so.” The implication of this interpretation would be that the action stated in the sentence that follows results from the respect shown to the insignificant or less honorable body parts. I cannot be certain, but it seems that it is this interpretation that is adopted by the English versions that begin the clause with the word “so” as in the NLT or GW. Another possible interpretation of the Greek particle translated “and” in the clause we are considering is that it is used to mark an explanation so that what follows explains what goes before it, leading to the translation “that is, namely, and so.” The implication of this interpretation is that the clause we are considering explains the previous clause. While the first interpretation is possible, it is the second interpretation that we believe to be in the apostle’s mind. First, it is the interpretation that enables us to understand what the parts of the body that we consider insignificant or less honorable are. Second, it is this interpretation that helps us to understand what it means to honor or respect the body parts that are considered insignificant or less honorable. Third, the Greek words used in the clause And the parts that are unpresentable are treated with special modesty throw light on the words used in the first clause the parts that we think are less honorable we treat with special honor as we will demonstrate.
The expression less honorable or, as we have indicated, the “insignificant” or “unvalued” of the first clause is explained by the word unpresentable in the second clause. The word “unpresentable” is translated from a Greek word (aschēmōn) that in the Greek world is used to refer to something that is not openly done, displayed, or discussed in reserved society because it is considered “shameful, unpresentable, indecent”, or “unmentionable.” The word is applied to sexual matters in two passages in the Septuagint of the OT. It is used to describe the raping of Dinah as something disgraceful in Israel as we read in Genesis 34:7:
Now Jacob’s sons had come in from the fields as soon as they heard what had happened. They were filled with grief and fury, because Shechem had done a disgraceful thing in Israel by lying with Jacob’s daughter—a thing that should not be done.
The word is given the meaning of “indecent” in discussing the matter of divorce of a man from the wife that was no longer pleasing to him as we read in Deuteronomy 24:1:
If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house.
In its only usage in the NT in our passage, it has the sense of “unpresentable part,” that is, something unsuitable or forbidden for public display or as a topic of conversation. So “the unpresentable parts” refer to the genitalia. Although the word indicates genitalia, there is also the implication that depending on a given culture the woman’s breast may be included as the part that is not presentable to others. Thus, this Greek word shades light on what the apostle could have meant in the first clause where he mentioned parts of the body, we consider less honorable or insignificant.
There is more. In the first clause of 1 Corinthians 12:23 concerning the treatment of the insignificant part of the body we read we treat with special honor or literally we clothe with greater honor. What this means is better understood by the verbal phrase in the second clause of verse 23 are treated with special modesty. The word “modesty” is translated from a Greek word (euschēmosynē) that in classical Greek may mean “proper treatment, adequate maintenance.” It appears only once in the Greek NT where it is taken to refer to the state of being appropriate for display and so means “propriety, decorum, presentability.” Thus, the NIV translated it with the word “modesty” while the NET used the word “dignity.” Thus, it is clearer that what the apostle meant by treating body part with honor means to clothe the part of the body that is considered insignificant so that it is hidden from view of others or that parts of the body that should not be displayed to others are modestly covered up, implying that such body parts are respected by those to whom they belong. The genitalia and women’s breasts are parts of the body that are properly covered although these two parts of the body are responsible for continued propagation of people both in procreation and in nurturing of babies. That aside, there is a sense that we could say that since the fall, it is the human tendency to cover up the unpresentable parts or the genitalia. We say this because Adam and Eve were not aware of their nakedness in the sense that their genitalia were of no concern to them but once they sinned, they immediately covered their genitalia as stated in Genesis 3:7:
Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves.
The response of Adam and Eve to their nakedness is in a sense the general response of humans all over the world regarding their genitalia. Even in the primitive times when people had very little clothing, they made sure that their genitalia were covered up in some way. This is because they recognized that it is not appropriate to expose their genitalia for others to view. Even in our world today where many people have lost the sense of shame, people are still careful to cover their genitalia implying that it is proper to treat with respect the genitalia. Of course, the focus when it comes to showing respect to the unpresentable parts of the body is, as we have indicated, the genitalia but for women, in particular ,unpresentable parts as we have stated include their breasts at least in the modern time. It is probably that God wants us to cover up parts of the body that are unpresentable that was one of the reasons He provided full clothing for Adam and Eve after they had in their own effort covered most likely their genitalia as we read in Genesis 3:21:
The Lord God made garments of skin for Adam and his wife and clothed them.
We should emphasize that it is because of sin that we need to cover up certain parts of the body that could cause problems for other people. If there was no sin, we could walk about naked and there would have been no problem. For after all, the first two humans on this planet, as we previously stated, walked about naked without being ashamed as we read in Genesis 2:25:
The man and his wife were both naked, and they felt no shame.
It is after the Fall into sin that they became ashamed of being naked. Anyhow, the apostle conveyed that the unpresentable or the insignificant parts of the body are shown greater respect so that they are covered up.
The apostle then contrasts the action people take where a different kind of body part is concerned. We know that he was concerned with different actions of people regarding the nature of the body parts because of the word while that begins 1 Corinthians 12:24. The word “while” of the NIV is translated from a Greek word (de) that may be used to connect one clause to another, either to express contrast or simple continuation but in certain occurrences the marker may be left untranslated. Although it is often translated “but” in the English when there is a perceived contrast between two clauses, but it has other meanings such as “now,” “then,” “and,” “so” when it is used to link segments of a narrative. It can also be used to indicate transition to something new or to resume a discourse after an interruption. In our passage of 1 Corinthians 12:24, it is used to express contrast between the immediate clause of verse 24 and the one preceding it in verse 23 and so may be translated “but” as it is done in many of our English versions.
The contrast the apostle was concerned about is really lack of action on the part of people where different body parts than the ones mentioned in verse 23 are concerned. Thus, the apostle writes in 1 Corinthians 12:24 while our presentable parts need no special treatment. A literal translation from the Greek reads but our attractive (parts) have no need. This is because the expression “presentable parts” of the NIV is translated from a Greek word (euschēmōn) that pertains to being considered especially worthy of public admiration. Thus, it may mean “prominent” as it is used to describe the Greek women in Berea who responded positively to the gospel message of Apostle Paul as we read in Acts 17:12:
Many of the Jews believed, as did also a number of prominent Greek women and many Greek men.
The word can also mean “high standing” as it is used to describe the women that were among those that the Jews stirred up to persecute Apostles Paul and Barnabas during their first missionary work in Pisidian Antioch as we read in Acts 13:50:
But the Jews incited the God-fearing women of high standing and the leading men of the city. They stirred up persecution against Paul and Barnabas, and expelled them from their region.
The word may also pertain to being appropriate for display, hence means “proper, presentable.” In 1 Corinthians 12:24, it is used in the sense of “presentable part,” that is, something suitable or acceptable for public display.
The presentable parts are simply described as having no need since the sentence of 1 Corinthians 12:24 presentable parts need no special treatment may literally be translated our attractive (parts) have no need. This is because the Greek has a verb and a noun. The verb as in the literal translation is “have” translated from a Greek verb (echō) that means “to have” in the sense of “to possess or own something” as Apostle Paul used it to describe persons with knowledge in 1 Corinthians 8:1:
Now about food sacrificed to idols: We know that we all possess knowledge. Knowledge puffs up, but love builds up.
The word may mean “to have on, wear” of clothes as it is used in the Lord Jesus’ parable of Wedding Banquet to describe a person who came without wearing the wedding dress as we read in Matthew 22:12:
‘Friend,’ he asked, ‘how did you get in here without wedding clothes?’ The man was speechless.
The word may mean “to need” as it is used by our Lord in response to Peter requesting Him not only to wash his feet but his entire body as we read in John 13:10:
Jesus answered, “A person who has had a bath needs only to wash his feet; his whole body is clean. And you are clean, though not every one of you.”
The word may mean “to enjoy” as it is used to describe the state of the church in Jerusalem after the conversion of Paul as we read in Acts 9:31:
Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord.
In our passage of 1 Corinthians 12:24, it means “to have,” in the sense of “to possess.”
The thing the presentable parts do not have is given in the literal translation with the noun “need” although the NIV render the Greek as a verb in the verbal phrase need no special treatment. That aside, the word “need” is translated from a Greek word (chreia) that we previously considered but we review here that has a range of meanings. For example, the word can mean “need” in the sense of duty or office or service as it is used for the service to be rendered by the seven men appointed to administer the mundane affairs of the early church as described in Acts 6:3:
Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them.
Here the translators of the NIV rendered the Greek noun with the word “responsibility.” The Greek noun can also mean “need” in the sense of that which is lacking in a material way as the word is used in the promise stated in Philippians 4:19:
And my God will meet all your needs according to his glorious riches in Christ Jesus.
The word may mean “necessities” as it is used to describe the daily needs of believers that are to be provided as part of doing what is good in Titus 3:14:
Our people must learn to devote themselves to doing what is good, in order that they may provide for daily necessities and not live unproductive lives.
In our passage of 1 Corinthians 12:24, the word is used in the sense of “need,” that is, anything that is necessary but lacking.
The “need” the presentable parts of the body does not have is not explicitly stated. But the context suggests that it is the need to be shown special or greater respect that is meant. It is for this reason that the translators of the NIV interpreted the need as being that of special treatment. The apostle did not specify the presentable parts of the body that need no special attention per say but that will certainly include the visible parts of the body. For example, we do not pay special attention to, say, our hands so as to cover them up. Likewise, for the most part, we do not cover up our faces or heads. It is true that women pay attention to their faces by applying makeup but that is simply because of human vanity. There is nothing wrong with a woman’s face the way it comes from God but because of vanity, many think it is necessary for a woman to make up her face. When you think about it, why do women have to go through the trouble of trying to falsify how they look were it not for the human vanity. My point is not that a woman should not put on makeup but that it is not necessary so that we can say that for the most part, the part of our body that is presentable and visible need not be covered up, as for example, the parts of the body that are unpresentable.
Be that as it may, the apostle described the special respect given to the unpresentable parts of the body as well as the fact that the presentable parts of the body do not have need of being given special respect because of their nature. However, since the apostle is using body parts in analogy to convey spiritual truths to the Corinthians, it is important to understand what the Holy Spirit intended to convey through the apostle. In the immediate context of the 1 Corinthians 12, the apostle intended to convey that the Corinthians and so all believers should show respect to the spiritual gifts of others that are not as evident as other visible gifts. The gifts of speaking in tongues or healing are spectacular to behold so that there should not be undue focus on such gifts to the point that other gifts that are not so spectacular are ignored or not respected by believers. Take for example, the gift of administration that is referenced in 1 Corinthians 12:28:
And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues.
Those given the gift of administration often exercise their gifts in a local church in such a way that it may not be noticed by many in the local church. Their gifts are not spectacular, but they are necessary for the smooth operation of the body of Christ. If this gift is lacking in a local church, then there would be chaos in the administration of the affairs of the church. However, as we have stated, not many people pay attention or recognize the gift of such men that exercise that gift to serve a local church. The point of the apostle is that we should respect such individuals who serve the local church in a capacity that requires the exercise of the gift of administration. They are included in those the apostle stated should be respected as we read in a passage we cited previously, that is, in 1 Timothy 5:17:
The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching.
It is true the apostle emphasized the teaching elders as those who should receive double honor, but he also indicates that those who direct the affairs of the church should be honored. Those who direct the affairs of the church include those individuals who have the gift of administration and so should be honored. There is no doubt that the apostle viewed those who lead the church as consisting of two major groups that should be respected, that is, those who teach and those who administer the affairs of the church. This is also conveyed in the apostle’s instruction to the Thessalonians as we read in 1 Thessalonians 5:12–13:
12 Now we ask you, brothers, to respect those who work hard among you, who are over you in the Lord and who admonish you. 13 Hold them in the highest regard in love because of their work. Live in peace with each other.
The two groups of leaders in the local church are also described here as, who are over you in the Lord and who admonish you. The gift of teaching leaders is not difficult to recognize and respect but the gift of administration that is necessary to rule over a congregation may not be easily recognized. Thus, the point of the apostle in the passage of 1 Corinthians 12 we are considering is that we should respect those with gift of administration, for example, since there are other spiritual gifts that are not that visible to us as those with them exercise them. We have chosen the gift of administration to illustrate the apostle’s point, but we should recognize that there are other spiritual gifts that are not readily visible such as generosity, serving others, and showing mercy to others as part of the gifts the apostle described in Romans 12:6–8:
6 We have different gifts, according to the grace given us. If a man’s gift is prophesying, let him use it in proportion to his faith. 7 If it is serving, let him serve; if it is teaching, let him teach; 8 if it is encouraging, let him encourage; if it is contributing to the needs of others, let him give generously; if it is leadership, let him govern diligently; if it is showing mercy, let him do it cheerfully.
Because we are required to show respect to those with spiritual gifts that are not readily visible one may wonder how the individual could do such thing since the gifts may not be visible. Well, the way to do this is simply to respect every believer in the local church of Christ. If you respect every believer, then you will indirectly respect their spiritual gift whether you know it or not. By the way, when you respect every believer in the local church, you are also obeying the instruction of the Holy Spirit as given through Apostle Peter in 1 Peter 2:17:
Show proper respect to everyone: Love the brotherhood of believers, fear God, honor the king.
We have so far applied the apostle’s analogy of respecting the insignificant or unpresentable parts of the body to respecting those with spiritual gifts that are not visible or not easily recognized but there is more to the application of the apostle’s analogy in the context of this first epistle to the Corinthians. Recall that the fourth reason You should be careful how you treat members of the body of Christ is that there are certain members of the body of Christ that require special attention. The context of this epistle indicates that there are at least two groups in a local church that should be given greater attention. Before I mention the two groups, let me state that there is nothing wrong with giving special attention to individuals based on their circumstances in life. Parents do such things instinctively. Take for example, if parents have a child that has some kind of handicap, then they pay more attention to that child than the other children that have no perceivable handicap. This concept of paying attention to the one that is disadvantaged more than one with advantage is implied in the Parable of Lost Sheep that our Lord gave in Luke 15:4:
“Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it?
It is true that the parable is concerned with God’s concern for the lost, but it reveals that it is necessary to focus attention to the disadvantaged in such a way that it may appear that those who are advantaged are neglected although they are not because they are not disadvantaged. My point is that there is nothing wrong with focusing on the disadvantaged so that it could be said that special attention has been given to such an individual.
In any case, the first group of believers in a local church that require special attention are those who are socially and economically disadvantaged. The apostle had already addressed the socially disadvantaged in the sense of being in slavery with specific encouragement regarding their spiritual status as we read in 1 Corinthians 7:21–22:
21 Were you a slave when you were called? Don’t let it trouble you—although if you can gain your freedom, do so. 22 For he who was a slave when he was called by the Lord is the Lord’s freedman; similarly, he who was a free man when he was called is Christ’s slave.
The apostle’s address to slaves in this passage is not only for their benefit but also for the benefit of the local church so that they should not look down on a fellow believer because of the individual’s social standing since in Christ a person’s social standing is not important. Thus, there would be nothing wrong with paying special attention to a slave in a local church because of the person’s plight. In other words, there would be nothing wrong if the free believers in the local church focused their attention on such an individual because they want to encourage such a person to remain faithful to the Lord despite his social status. The economically disadvantaged group in a local church that the apostle indirectly mentioned consists of widows. The apostle mentioned such individuals as he discoursed on marriage but there is the implication that special attention should be given to them as we also learn from the instruction the Holy Spirit gave through the apostle to Timothy about widows. The Holy Spirit implies that special attention is to be given to widows, that is the reason the apostle instructed Timothy regarding the treatment of such individuals as we learn from the fifth chapter of 1 Timothy but specifically in 1 Timothy 5:9–10:
9 No widow may be put on the list of widows unless she is over sixty, has been faithful to her husband, 10 and is well known for her good deeds, such as bringing up children, showing hospitality, washing the feet of the saints, helping those in trouble and devoting herself to all kinds of good deeds.
The point is that the apostle indicated that special attention is to be given to widows in the local church. The implication is that it is required of a local church to give special or greater attention to widows. This requirement demonstrates the fourth reason You should be careful how you treat members of the body of Christ.
The second group that requires special attention in the local church that the apostle had already referenced so far in this first epistle to the Corinthians consists of believers described as “the weak.” Previously, the apostle had indicated that believers should pay attention to the weak as we find, for example, in his instruction in 1 Corinthians 8:9:
Be careful, however, that the exercise of your freedom does not become a stumbling block to the weak.
A weak believer is not one who is physically weak but spiritually immature. Such believers know little doctrine of the Christian faith and so they do not know that certain things are sinful or that some things society may think are wrong may not necessarily be. So, believers in a local church should pay special attention to such individuals to help them in their spiritual life. Mature believers should not look down on such individuals but should do everything to help them in their spiritual life. In any event, the fourth reason You should be careful how you treat members of the body of Christ is that there are certain members of the body of Christ that require special attention. This brings us to the fifth reason.
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