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Those members - which seem to be more feeble - These, and the less honorable and uncomely, mentioned in the next verses, seem to mean the principal viscera, such as the heart, lungs, stomach, and intestinal canal. These, when compared with the arms and limbs, are comparatively weak; and some of them, considered in themselves, uncomely and less honorable; yet these are more essential to life than any of the others. A man may lose an eye by accident, and an arm or a leg may be amputated, and yet the body live and be vigorous; but let the stomach, heart, lungs, or any of the viscera be removed, and life becomes necessarily extinct. Hence these parts are not only covered, but the parts in which they are lodged are surrounded, ornamented, and fortified for their preservation and defense, on the proper performance of whose functions life so immediately depends.

Which seem to be more feeble - Weaker than the rest; which seem less able to bear fatigue and to encounter difficulties; which are more easily injured, and which become more easily affected with disease. It is possible that Paul may here refer to the brain, the lungs, the heart, etc., as more feeble in their structure, and more liable to disease than the hands and the feet, etc., and in reference to which disease is more dangerous and fatal.

Are more necessary - The sense seems to be this. A man can live though the parts and members of his body which are more strong were removed; but not if those parts which are more feeble. A man can live if his arm or his leg be amputated; but not if his brain, his lungs or his heart be removed. So that, although these parts are more feeble, and more easily injured, they are really more necessary to life, and therefore more useful than the more vigorous portions of the frame. Perhaps the idea is - and it is a beautiful thought - that those members of the church which are most retiring and feeble apparently which are concealed from public view, unnoticed and unknown - the humble. the meek, the peaceful, and the prayerful - are often more necessary to the true welfare of the church than those who are eminent for their talent and learning. And it is so. The church can better spare many a man, even in the ministry, who is learned, and eloquent, and popular, than some obscure and humble Christian, that is to the church what the heart and the lungs are to the life. the one is strong. vigorous, active, like the hands or the feet, and the church often depends on them; the other is feeble, concealed, yet vital, like the heart or the lungs. The vitality of the church could be continued though the man of talent and learning should be removed; as the body may live when the arm or the leg is amputated; but that vitality could not continue if the saint of humble and retiring piety, and of fervent prayerfulness, were removed, any more than the body can live when there is no heart and no lungs.

The apostle's words of warning to the Corinthian church are applicable to all time and are especially adapted to our day. By idolatry he meant not only the worship of idols, but self-serving, love of ease, the gratification of appetite and passion. A mere profession of faith in Christ, a boastful knowledge of the truth, does not make a man a Christian. A religion that seeks only to gratify the eye, the ear, and the taste, or that sanctions self-indulgence, is not the religion of Christ. AA 317.1

By a comparison of the church with the human body, the apostle aptly illustrated the close and harmonious relationship that should exist among all members of the church of Christ. “By one Spirit,” he wrote, “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. 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; is it therefore not of the body? 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? 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 every one of them in the body, as it hath pleased Him. And if they were all one member, where were the body? But now are they many members, yet but one body. 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.... God hath tempered the body together, having given 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 suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. Now ye are the body of Christ, and members in particular.” AA 317.2

And then, in words which from that day to this have been to men and women a source of inspiration and encouragement, Paul set forth the importance of that love which should be cherished by the followers of Christ: “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.” AA 318.1

It is a delusion of the enemy for anyone to feel that he can disconnect from agencies which God has appointed and work on an independent line of his own, in his own supposed wisdom, and yet be successful. Although he may flatter himself that he is doing God's work, he will not prosper in the end. We are one body, and every member is to be united to the body, each person working in his respective capacity.—Letter 104, 1894. 3SM 25.4

We cannot all have the same minds nor cherish the same ideas; but one is to be a benefit and blessing to the other, that where one lacks, another may supply what is requisite. You have certain deficiencies of character and natural biases that render it profitable for you to be brought in contact with a mind differently organized, in order to properly balance your own. Instead of superintending so exclusively, you should consult with your wife and arrive at joint decisions. You do not encourage independent effort on the part of your family; but if your specific directions are not scrupulously carried out, you too frequently find fault with the delinquents. 4T 128.1

Were your wife and other members of your family without tact or skill, you would be more excusable in taking the reins so entirely into your own hands; but this not being the case, your course is altogether unwarrantable. After you have kindly informed them concerning your views of cooking and the management of household matters, and intimated what your desires are in this respect, go no further, but let them use your suggestions as they choose. They will be much more likely to be pleasantly influenced to please you than if you resorted to peremptory measures. And even if they do not adapt themselves to your opinions, do not persist in ruling, in having everything done in your own way. You must remember that the natural independence of others should be respected. If your wife does her work in a way convenient to herself, you have no right to interfere with her affairs and fret and burden her with your many suggestions and reflections upon her management. 4T 128.2

You have many good and generous traits of character. You are a courteous, affable man, in general, to those outside your own family. Perhaps this is attributable, in some measure, to the fact that you dare not exhibit your natural disposition to any except those whom you consider greatly your inferiors. If your superiority is not sufficiently recognized in society, you are determined that it shall be at home, where you think that none will presume to dispute its claims. 4T 129.1