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Here we notice that while there are differences, there is also an all-pervading unity. In
verses 7-11 the diversity of gifts (No. 1 above) is considered at length. First the
manifestation of the Spirit is given to profit withal. Secondly, this manifestation is a
"diversity in unity":--
"To one. . . . .
is given. . .
the word of wisdom. . . . by the Spirit.
To another. . .
is given. . .
the word of knowledge. . by the same Spirit.
To another. . .
is given. . .
faith. . .
by the same Spirit.
To another. . .
is given. . .
the gifts of healing. . .
by the one Spirit (Vaticanus).
To another. . .
is given. . .
the working of miracles.
To another. . .
is given. . .
prophecy.
To another. . .
is given. . .
the discerning of spirits.
To another. . .
is given. . .
divers kinds of tongues.
To another. . .
is given. . .
the interpretation of tongues,
But ALL these worketh that ONE and the SELF SAME SPIRIT,
dividing to every man severally as He will" (12: 8-11).
This expansion of the subject is followed by the reference to the body, being
introduced by the words kathaper gar ("for just as"); the references to the body,
therefore, are logically connected with the teaching of the chapter "concerning spiritual
gifts". This is taught by the word "for". The references to the body are to be taken as an
illustration of the diversity in unity of these spiritual gifts. This is taught by the words
"just as". "For just as the body is ONE, and hath MANY members, yet all the members
of that body, being many, are one body, so also is the Christ" (Ho Christos). This is the
title of the Lord pre-eminently, yet not exclusively. Any who were anointed by God
come under that title. The first epistle of John speaks of such:--
"And you have an ANOINTING from the holy one, and ye all know it" (Vaticanus),
"but the ANOINTING which ye have received of Him abideth in you and ye need not
that any man teach you" (I John 2: 20, 27).
This anointing was evidently something supernatural in its character and effect. Who
among us to-day could truthfully say, "we need not that any man teach us"? Those to
whom John wrote could be called, like the Corinthians, "the Christ". In II Cor. 1: 21, 22
we read:--
"Now He confirming us with you in Christ, and having anointed us, is that God who
also hath sealed us, and given the earnest of the spirit in our hearts."
This "confirmation" was by means of numerous gifts:--
"Which was confirmed to us by those who heard, God also attesting by signs and
wonders and with divers miracles and distributions of holy spirit, according to His will"
(Heb. 2: 3, 4).
Here we have the "diversities" of I Cor. 12: The confirmation and the anointing by
means of these supernatural gifts have been withdrawn, the seal and the earnest remain.
Eph. 1: 13, 14, I Cor. 1: 5-7, and Mark 16: 17-20 bear similar testimony to the presence
of "gifts". "The Christ" therefore of I Cor. 12: is NOT THE CHURCH OF THE ONE