7. In the second place, the simile teaches that each member of the
body is content with the other members, and rejoices in its powers,
not being solicitous as to whether any be superior to itself. For
instance, the nose is inferior in office to the eye, yet in the
relation they sustain to each other the former is not envious of the
latter; rather, it rejoices in the superior function the eye performs.
On the other hand, the eye does not despise the nose; it rejoices in
all the powers of the other members. As Paul says elsewhere (1 Cor 12,
23): "Those parts of the body, which we think to be less honorable,
upon these we bestow more abundant honor." Thus we see that hand and
eye, regardless of their superior office, labor carefully to clothe
and adorn the less honorable members. They make the best use of their
own distinction to remove the dishonor and shame of the inferior
members.
8. However unequal the capacities and distinction of the individual
members of the body, they are equal in that they are all parts of the
same body. The eye cannot claim any better right to a place in the
body than the least distinguished member has. Nor can it boast greater
authority over the body than any other member enjoys. And thus it does
not essay to do. It grants all members equal participation in the
body. Likewise, all Christians, whether strong in faith or weak,
perfect or defective, share equally in Christ and are equal in
Christendom. Each may appropriate the whole Christ unto himself. I may
boast as much in Christ as Peter or the mother of God may boast. Nor
do I envy Peter because he is a more distinguished member of the
Christian Church than I. I am glad of it. On the other hand, he does
not despise me for being a less honored member. I am a part of the
same body to which he belongs, and I possess Christ as well as he
does.
9. The self-righteous are unable to concede this equality. They must
stir up sects and distinctions among Christians. Priests aspire to be
better than laymen; monks better than priests; virgins than wives. The
diligent, in praying and fasting, would be better than the laborer;
and they who lead austere lives, more righteous than they of ordinary
life. This is the work of the devil, and productive of every form of
evil. Opposed to it is Christ's doctrine in our text. Under such
conditions as mentioned, faith and love are subverted. The unlearned
are deluded, and led away from faith to works and orders. Inequality
is everywhere. The ecclesiasts desire to sit in high places, to
receive all honor, to have their feet kissed, and will honor and
respect none but themselves. Indeed, they would ultimately intercede
for poor Christians, would be mediators between them and God,
attaching no importance whatever to the stations in life occupied by
these. They proceed as if they alone were members of Christ, and as if
their relation to him could not be closer. Then they presume by their
works to constitute others members of Christ, being careful, however,
to demand adequate financial return for the service. They are members
of the devil; not of Christ.