Source: http://forums.christiansunite.com/index.php?topic=21667.0
Timestamp: 2019-04-26 06:11:48+00:00

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Since there is considerable difference of opinion on this particular gift, more discussion will be given on this one than any of the others.
Paul is the only writer of the twenty-one Epistles of the New Testament that mentions the gift of tongues. He wrote not a word on the subject to the churches at Rome, Ephesus, Colossae, Thessalonica, Philippi, or Galatia. It is not mentioned in Timothy, Titus, Philemon or other of Paul’s epistles. James does not mention it, neither does Peter in his two books, or John in his four books. This omission of reference to tongues seems strange indeed if the gift of tongues were an essential part of the Christian experience or was to be perpetuated in the church.
1. Primarily and literally the word is used in reference to the bodily organ. From this meaning some see in the gift an inarticulate utterance, the cry as of a brute creature in which the tongue moves while the lips refuse their office in making the sounds definite and distinct. This interpretation does not answer any of the facts of its usage in the New Testament.
2. The term may stand for the use of foreign words imparted. and half naturalized in Greek. This would be in accordance with the Greek meaning of “glossary”. According to this usage then, the gift of tongues is speaking in highly poetic language. The speakers were in a great state of excitement and expressed themselves in mystic, figurative terms. To say that this sense forms the basis for the New Testament usage of the term, one would fail to recognize that the sense of the word in the New Testament was more likely to be determined by that which it bore in the Septuagint rather than by its meaning in the Greek historians or rhetoricians. This sense also fails to meet the phenomena of the second chapter of Acts.
1. Acts 2:4, 6, 11, The gift here occurred on the day of Pentecost at the establishment of the church. The gift here seems to be one of the fulfillments of the prophecy of Joel (Joel 2:20; Acts 2:16).
2. Mark 16:17, The speaking in new tongues is one of the signs promised to follow those who believe. Too much emphasis, however, must not be put on the word “new” because some ancient authorities omit it.
3. Acts 10:46, The gift of tongues here was manifested at the inauguration of the Gospel to the Gentiles at the Household of Cornelius. On the day of Pentecost, the gift of speaking with tongues was used by the Jews in the presence of Jews and proselytes only, but here it is used by Gentiles in the presence of Jewish Christians. The purpose for the gift of tongues here seems to have been to show that God approved the giving of the Gospel to the Gentiles. It is known that the manifestation of tongues here was the same as on Pentecost from Peter’s rehearsal of this incident to the Jewish brethren at Jerusalem in Acts 11, especially 11:15, “And as I began to speak, the Holy Spirit fell on them, even as on us at the beginning.” Both came as a result of the baptism of the Holy Spirit.
4. Acts 19:6, The gift of tongues was given here to the twelve at Ephesus through the laying on of the hands of the apostle Paul. This gift seems to have been proof of their acceptance of God and also emphasized that John’s baptism at that date was invalid.
5. I Corinthians 12:1-10, 30, The gift here was manifested in the public assembly of the church at Corinth. The gift here always needed an interpreter to make the meaning clear to others.
There are two major opinions held respecting the gift of tongues. One, that it was what it seemed by its nature designed to be, a means of propagating the Gospel. The tongues were different earthly languages. The other opinion is that it was never used for the purpose of propagating the Gospel, but was used as a means for expressing devotion. It was an ecstatic utterance in an unintelligible jargon which was not for instruction and edification, but for adoration, wonder, and worship.
“The Pentecostal glossolalia cannot have been essentially different from the Corinthian. It was an act of worship, of thanksgiving and praise. The glossolalia began before the spectators arrived, before there was necessity of using foreign tongues.
“At Corinth no one understood the tongue, not even the speaker himself, for it seems to have been a rhapsody, an uncontrolled ecstatic outburst, and in case there was no one to interpret or explain it, the speaker was to hold his peace . .
1. What does the fact that Paul is the only writer of the twenty-one Epistles to mention the gift of tongues indicate?
2. How does the second definition of the term “tongues” fail to meet the phenomena of the second chapter of Acts?
3. What is the third use of the word “tongues”?
4. There are seven references to the use of “tongues” in the New Testament. Please discuss in your own words three of the references.
5. What are the two opinions held respecting the gift of tongues?
‘Lenski, R. C., op. cit. p. 564 if.
“Why did God give this gift to the Corinthian Church? Simply because of all places in Greece, Corinth was the one most suited for its exercise; for, on account of its position, having two ports opening to two seas, and its commercial importance, it was thronged with persons of the most varied personalities. This gift was given to certain members of the Corinthian churches solely for the purposes of instruction, that they might speak to the crowds of foreigners which thronged its streets and places of public resort, in their own tongues, the wonderful works of God. Now with this agrees the fact that all the four places in which this gift was bestowed were the resort of men of all nations by whom the reality of the gift could be at once tested. The four places are: Jerusalem, Caesarea (pronounced to be far more a Gentile than a Jewish city, having cohorts of legions from all parts of the empire in garrison there), Ephesus, the resort of pilgrims and traders from all the Asiatic provinces, and Corinth. If Christians received this gift in such places as Philippi or Thessalonica, it would, humanly speaking, be thrown away. The miracle could be of use to no one, for the speaker would speak a language which no one in the place could understand; whereas if a Christian of Corinth or Ephesus received this gift, he would find persons in every street on whose behalf he could exercise it.
2McClintock and Strong, op. cit. vi. 1.0, p. 479 if.
1. Why do some people feel speaking in tongues has nothing to do with the spread of the Gospel?
2. The Pentecostal “glossolalia” was indeed different from the Corinthian — show how.
3. How is the Greek word “new” used in the New Testament?
4. Why was Corinth most suited for the exercise of the gift of tongues?
5. Show how I Corinthians 14:22 indicates the gift of tongues was a language.
6. What is the conclusion of the church fathers?
In view of all the foregoing facts and comments presented, it is the opinion of the author of this thesis that the following conclusion can be made: All manifestations of the gift of tongues are essentially the same. Tongues were spoken in intelligible human languages and were used for the propagation and the dissemination of the Gospel.
The use of the term “unknown” tongue in I Corinthians 14:4 in the King James translation is one of the many reasons why some have concluded that the gift of tongues is an ecstatic, incomprehensible sort of utterance. This conclusion becomes untenable when the fact is pointed out that the word “unknown” is not in the original Greek text, but is merely an addition of the King James translators.
1. Among the Camisards and prophets of the Cevennes in France during the seventeenth century.
2. Among the early Quakers and Methodists.
3. The Mormons in the early part of their movement.
4. Among the Readers in Sweden — 1841-1843.
6. Among the Irvingites or the Catholic Apostolic Church — 1831.
7. Among various Pentecostal and Holiness sects of today.
These alleged occurrences simply do not answer the same tests, were not done for the same purposes, and were not induced the same way as the New Testament miracles and especially the gift of tongues.
1Dalton, R. C., Tongues Like as of Fire; p. 17, quoted from ibid.
2Tbe Ligttorian, p. 156, quoted from G. R. Phillips, op. cit. p. 24 if.
2. What did H. W. Meyer say?
3. What did J. W. McGarvey say?
4. What did R. C. H. Lenski say?
5. What shall we say of post-apostolic occurrences of speaking in tongues?
Occasion for this section was misunderstanding and abuse of spiritual gifts. Those claiming most important gifts displayed them to humiliation of those with lesser gifts.
2. Unity and purpose of spiritual gifts, 1 Corinthians 12:4-11.
a. Relation of the gifts to the Godhead, 4-6. To the Spirit — gifts, manifestation, to Christ — ministrations, or means of working; to God — workings, or evidence of divine activity in the church. This unity of gifts was against divisive use of them.
(1) Those revealing the Gospel; “Words of wisdom” — this gift used by apostles and prophets; “word of knowledge’ ‘ — to teach revealed truths by inspired teachers; “prophecy” — to predict, see Acts 11:28; 21:8-il; “Interpretation of tongues’ ‘ — an essential in revealing truth “discerning of spirits” — ability to distinguish false teachers from true, I John 4:1.
(2) Those confirming the Gospel: “faith” — conviction they could work miracles, see Matt. 17:19- 21; I Corinthians 13:2; “healings’ ‘ — power to restore the sick, Acts 5:15, 16; James 5:14,15; “miracles” — examples in Acts 5:1- 11; 13:8-11; “tongues” — ability to present the Gospel in foreign languages, as on Pentecost, Acts 2:5-11.
3. Unity in using these gifts, 1 Corinthians 12:12-27.
a. Organic unity, 12, 13. As the human body “is one,” so is the church; for by “one Spirit,” directing through His word, we were all immersed into the one body.
b. Co-operative unity, 14-27. This, too, illustrated by the human body. Thus the sinful misuse of the gifts was exposed; they were given for the common good.
4. Gradation of gifts according to importance, 28-30. By ranking the spiritually gifted men in this order, precedence of each is settled.
A more excellent way than pride and strife about spiritual gifts is the manifestation of love.
5. Superiority of love in comparison with all spiritual gifts, 1 Corinthians 13:1-13.
a. The essential of love, 1:3: in speech — gift of tongues; in knowledge — to teach and predict; in faith — to work miracles; in giving — of goods and person.
b. The conduct of love, 4-7. It is personified in order to set forth its beauty and excellence in human relations.
(1) Prophecies, tongues, knowledge — and all the rest of the gifts — shall pass away when the “perfect” is come, namely, the Gospel fully revealed and the church fully instructed, 8-10. The gifts came into the church through the apostles and went out with them.
(2) Progressive revelation to and instruction of the church during the apostolic age illustrated by development of childhood into manhood and by reflection of a mirror, 11, 12.
(3) Instead of spiritual gifts now we have faith, hope, love-the results from these gifts, 13. “Faith” is based on testimony of the Spirit, Romans 10:17. “Hope” of the resurrection will be accomplished by the Spirit, Romans 8:11. “Love” of God is imparted by the Spirit, Romans 5:5, is the character of God, I John 4:16, hence eternal.
6. This chapter corrects the selfish, vain-glorious display of foreign tongues in the church at Corinth.
a. comparison of prophesying and speaking in tongues, 1-5. Along with love, spiritual gifts were desirable, but prophecy was superior to foreign tongues, because it edified (built up) the church in a known language.
b. The unprofitableness of speaking in a language not understood, 6-19. This is illustrated by sound without sense. Therefore, inspired speaking, praying, singing in a foreign tongue must be interpreted, or the uninstructed could not say “Amen.
c. The significance of tongues and prophesying, 20-2 5. Misuse of gift of tongues was childish — a severe reproof to wise-acres in Corinth. Tongues had a twofold purpose: (a) ability to preach in foreign languages without learning them, and (b) to prove the Gospel of divine source. As the Assyrian tongue was a sign to unbelieving Israel that their captivity was from God, so tongues in the church was a sign “to the unbelieving” “that God is among you,” believers. However, tongues must be interpreted, or unbelievers will say “ye are mad.” But intelligent prophetic preaching will convince.
7. Proper decorum in public worship, 14:26-40.
a. Number and order of speakers, 26-33. Edification of the church the one objective, hence there must be intelligent speech and division of time in use of the spiritual gifts, or confusion would result — a thing not attributive to God.
b. Women to keep silent in the assembly, 33-36. This for two reasons: (1) The law demands subjection, Genesis 3:16; Numbers 30:3-12. That is still in force, I Corinthians 11:3. (2) Local custom, “shameful for a woman.” Not so in the West. Even in early church were exceptions, Acts 21:9; I Corinthians 11:5.
Now concerning spiritual gifts, brethren, I would not have you ignorant. Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led. Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema; and no man can say, Jesus is Lord, but in the Holy Spirit.
Please attempt an answer to these questions before you read our comment.
1. The word “gifts” is supplied by the translators. What synonym could you supply?
2. Why did Paul feel a need for writing on this subject? i.e., what were the conditions in the church at Corinth which prompted such a discussion?
3. Aren’t the Christians at Corinth still Gentiles? Why the use of the word “Gentiles” as in v. 2?
4. Who led them away to the idols?
5. Why call the idols “dumb”? Does this mean “stupid”?
6. Why were they so easily led?
7. How did idols relate to the subject of spiritual gifts?
8. Please notice that v. 3 is a conclusion of v. 2 — what is the premise of this conclusion?
9. Who was saying “Jesus is accursed” or “anathema”?
10. What is meant by saying “speaking in the Spirit of God”?
11. Evidently someone was claiming to speak by the Spirit of God, and was not — who was it?
12. In what sense are we to understand vs. 3b? i.e., is this a reference to supernaturally saying “Jesus is Lord,” or is it a reference to the ordinary confession of His Lordship? What is the point of the statement?
1. Now, concerning spiritual men, and concerning the nature, the excellency, and the use of their gifts, brethren, I would not have you ignorant.
2. Ye all know, that formerly ye were blind heathens, led away to worship idols that are dumb, just as ye happened to be led, by education, or custom, or the artifices of your priests.
3. Wherefore, that ye may distinguish the inspirations of God from those of evil spirits, I inform you, that no one, speaking by the Spirit of God, pronounceth Jesus a deceiver who was justly put to death; and that no one, speaking by a supernatural impulse, can declare Jesus Lord, except he be really inspired by the Holy Ghost.
1. They aided the evangelists and missionaries to propagate the faith in new fields with greater speed.
2. They assured weak converts that God was indeed in that church for which they had abandoned their former religions.
Perhaps it would be better to use the word “matters” in place of ~gifts” in v. 1, so the translation would read, “Now concerning spiritual matters, brethren, I would not have you ignorant.” It is so translated by a number of commentators as well as translators. Paul wants to instruct them on all matters spiritual whether relating to the use of supernatural powers or not. His particular concern is in the proper use of the gift of tongues, but he wishes to lay a broad foundation upon which to build his instruction. The first principle to be learned and applied relates to the confession of Jesus as Lord.
Settle it in your mind — idols have no supernatural power or approval. This can be certain because their priests and followers deny the deity and Lordship of Jesus. When you were Gentiles (ye are now children of Abraham by faith — Cf. Galatians 3:26,27), you were easily influenced by these false teachers — remember, the idols before whom you stood were as dumb as the substance out of which they were made. If they seemed to speak, it was by the trickery of the priests who manipulated them. These priests can not possibly have the power or approval of God for they reject and blaspheme our Saviour.
It is also true that if anyone confesses that Jesus is Lord he is doing it either by the direct influence of the Holy Spirit — i.e., the Spirit speaking through him, or by the full approval of the Holy Spirit.
Whatever confusion may reign in your mind because of the misuse and abuse of these supernatural powers, please do not associate such powers with your former idolatrous worship.
Now there are diversities of gifts, but the same Spirit. And there are diversities of ministrations, and the same Lord. And there are diversities of workings, but the same God, who worketh all things in all. But to each one is given the manifestation of the Spirit to profit withal. For to one is given through the Spirit the word of wisdom; and to another the word of knowledge, according to the same Spirit: to another faith, in the same Spirit; and to another workings of miracles; and to another prophecy; and to another discerning of Spirits; to another divers kinds of tongues; and to another the interpretation of tongues; but all these worketh the one and the same Spirit, dividing to each one severally even as he will.
13. Please notice and define the three important words: gifts — ministrations — workings.
14. Notice the person who controls “gifts’ ‘ — the person who controls “ministrations’ ‘ — the person who controls “workings’ ‘ — explain the reason for attributing them to different divine persons.
15. Define the word “manifestation” as here used.
16. Who is to profit by the use of Spiritual gifts?
17. We have defined these nine spiritual gifts — could you now define in your own words these gifts?
18. Who gives Spiritual gifts? For what purpose?
19. Was there some special need or advantage in granting such gifts to the church at Corinth?
4. Now, there are diversities of gifts, but they all proceed from the same Spirit: so that in respect of their origin, the spiritual gifts are all equally divine.
5. And there are diversities of ministries, for which the different gifts are bestowed; but the same Lord is served by these ministries: so that in respect of the Lord whom they serve, the spiritual men are all equally honorable.
6. And there are diversities of inworkings on the minds of the spiritual men, but it is the same God who worketh inwardly all supernatural impressions in all: so that in respect of the authority by which they act, the spiritual men are all equal.
7. And to each is given the gift by which the presence of the Spirit with him is manifested, not for advancing his honor, but for promoting the advantage of all: so that in respect to the end for which they exercise their spiritual gifts, the spiritual men are all equal.
8. Now to one indeed, through the indwelling of the Spirit, is given the word of wisdom; the whole doctrine of the gospel: and to another the word of knowledge; the complete knowledge of the formed revelations recorded in the writings of Moses and the prophets, according to the indwelling of the same Spirit.
9. And to another, such a firm faith in the divine original of the gospel, by the same Spirit as enableth him boldly to preach and confirm it by miracles; and to another the gifts of healing diseases by the same Spirit.
10. And to another the inworking of miracles: and to another prophecy: and to another the gift of discerning spirits: and to another the faculty of speaking divers kinds of foreign languages: and to another the faculty of interpreting what is spoken in foreign languages by inspiration, for the edification and exhortation, and comfort of the church.
11. Now all these gifts and powers, the one and the same Spirit of God inworketh in the spiritual men, distributing to each his proper gifts, as he himself pleaseth, for the general advantage.
(1) The gifts have their origin in the Holy Spirit. He it is who prompts and provides for their operation.
(2) The gifts have their distribution in and from the Lord Jesus (Cf. Romans 12:6,7; Ephesians 4:11,12; I Peter 4:10,11). Under the controlling hand of Jesus certain persons are granted appropriate supernatural powers even as decided by our Lord.
(3) The gifts have their power in God. God our Father is the source of power for the operation of these gifts.
Please read very carefully verses six through eight with the above comments in mind.
1. Wisdom (“word” or “discourse” of wisdom): Some prefer to define this as the ability to reveal divine truth; others believe it relates to the ability to understand and apply truth after it has been revealed.
2. Knowledge (“word” or “discourse” of knowledge): Is knowledge the body of truth and wisdom the ability to interpret it? We believe it is. The “discourse of knowledge,” then, would be the supernaturally imparted information. It makes little difference which emphasis is here used — the facts stand that through the Holy Spirit wisdom and knowledge were given to certain men.
3. Faith: This has reference to the exercise of faith. (Cf. Matt. 17:19,20; 13:2). Such persons could believe God for certain supernatural action that would not even occur to the ordinary believer.
4. Healing: This had special reference to the restoration of the sick. (Cf. Acts 5:15,16; Jas. 5:14,15.) Those who had this gift evidently were limited to this one miracle.
5. Miracles: The general gift “. . . it included acts of judgment as well as mercy.” The cases of Paul and Elymas (Acts 5:1-11) and Peter with Ananias and Sapphira are cited as examples of the exercise of this gift.
7. Discerning of Spirits: The supernatural ability to tell when a man was speaking or writing by divine inspiration.
8. Divers kinds of tongues: There is disagreement over this expression as to whether it refers to different languages or not. By reading an earlier portion of this lesson, the student will know our reasons for believing the divers tongues here do indeed refer to various languages.
The Holy Spirit is the origin of each of these gifts — He empowered each gifted person even as it seemed best to Him. No glory could be claimed by one gifted person above another inasmuch as the power is of the Spirit and not of man.
For as the body is one, and hath many members, and all the members of the body, being many, are one body; so also is Christ. For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free, and were all made to drink of one Spirit. For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body, it is not therefore not of the body.
(I Corinthians 12:17-31): If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members each one of them in the body, even as it pleased him. And if they were all one member, where were the body? But now they are many members, but one body. And the eye cannot say to the hand, I have no need of thee: or again the head to the feet, I have no need of you. 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; whereas our comely parts have no need: but God tempered the body together, giving more abundant honor to that part which lacked; that there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffereth, all the members suffer with it; or one member is honored, all the members rejoice with it. Now ye are the body of Christ, and severally members thereof. And God hath set some in the church, first apostles, secondly prophets, thirdly teachers, then miracles, then gifts of healings, helps, governments, divers kinds of tongues. Are all apostles? are all prophets? are all teachers? are all workers of miracles? have all gifts of healing? do all speak with tongues? do all interpret? But desire earnestly the greater gifts. And moreover a most excellent way show I unto you.
20. Please explain the use of the name “Christ” in 12:12.
21. Why the need for the emphasis upon unity as indicated in 12:12?
22. Does 12:13 teach Holy Spirit baptism for every believer or Christian? If not, what does it teach? Please remember our discussion of this point in an earlier lesson — please do some work on this point.
23. What two bodies are under consideration in this whole section?
24. What members of the Lord’s body in Corinth were giving special trouble?
25. Notice v. 15 — why would the foot become dissatisfied with being a foot? What is the point of the verse?
26. Is Paul attempting to show the importance of each member, or of each supernatural gift?
27. Paul shows the interdependence of each member — point out where and how.
29. In the completion of the analogy who would be “the more feeble” members of the Corinthian church? Please do not forget that the use and abuse of Spiritual gifts is the subject of the chapter.
30. What are “the comely parts” of the body which have no need of honor?
31. What body is under consideration in 12:25b? Which “body” in 12:24b?
32. What “honor” is in view in v. 12:26?
33. If the church is the body of Christ, how can it be divided into warring denominational groups?
34. In what sense are we to understand the word “set” in 12:28?
35. Why would apostles be “first” in the body?
36. Who are the “teachers”? Cf. Ephesians 4:11,12.
37. Are we to understand that 12:28-30 is an abbreviation of what was discussed in detail in 12:1-11?
38. In the order of importance where does Paul place the gift of tongues? Where is it placed today in the churches that claim present-day exercise of these gifts? Why?
39. What are “helps” and “governments”?
40. If all do not possess these gifts, who does? Why?
41. What are the greater “gifts” (please notice this word is plural).
12. For as the human body is one body, although it consist of many members, and all the members of that one body, though many, are still one body, by the offices which each member performs for the preservation of the whole, so also is the body of Christ, the church: it is one body consisting of many members.
13. For indeed with the gifts of one Spirit, we all have been baptized into one body or church, whether Jews or Gentiles, whether slaves or freemen, and are all equally entitled to the privileges of that one body, and derive equal honor from them; and all have been made to drink in the Lord’s supper of one spirit of faith and love, by which the one body is animated.
15. If the foot, which treads the ground, and is often covered with dirt, envying the hand, shall say, Because I am not the hand, I am not a member of the body; is it for this not a member of the body, and freed from performing its proper function?
16. And if the ear, because it is inferior to the eye, the noblest member of the body, shall say, Because I am not the eye, I am not a member of the body; is it for this not a member of the body, and freed from its proper function?
17. The absurdity of all the members desiring to be the chief members is evident, since thus the body being deprived of the inferior members would quickly perish. If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?
18. But now, in opposition to this folly, God bath placed the members, every one of them in the body so as to form one whole, and bath assigned to each member its own office, as he hath pleased.
19. Besides, if all were one member, where were the body? That exquisite piece of mechanism, which is capable of supporting itself by the functions of its several parts.
20. But now, indeed, there are many members, which being aptly joined together make but one body, whose happiness results from the existence of all its members.
21. Therefore the eye cannot say to the hand, the chief instrument of action, I have no need of thee; nor in like manner can the head, in which the eyes and ears are placed, say to the feet which support the whole body, I have no need of you.
22. Nay, those members of the body which seem to be more feeble, because unable to endure external injury, such as the brain, the lungs, and the intestines, are much more necessary to its subsistence than the stronger members.
23. And those which we think are less graceful members of the body, on account of their place and use, around them we throw more abundant honour, by clothing them with splendid apparel. And thus our uncomely members have more abundant comeliness, by our care in adorning and defending them.
24. But our more strong and comely members have no need of defense and ornament. However, God hath united all the members of the body together, by giving to the members which are naturally weak and without beauty, more abundant honour, through their greater efficacy in the nourishment and preservation of the body.
25. This he hath done, that there may be no mutiny in the body, but that the members may have the same anxious care one for another; and particularly that the belly and other inactive members, by performing their functions, may strengthen the hands and feet, the active members.
26. And so, the whole being united, if one member is diseased or disabled, all the members jointly suffer, by losing the assistance of the disabled member; or if one member be properly clothed and gratified, all the rest derive advantage from its welfare, and jointly partake of its joy.
27. Now, ye being his church, are the body of Christ, and each of you members in part; and should apply to yourselves what I have written concerning the natural body and its members.

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