The passage
      v12. In 10:17, Paul argued for the oneness / unity of the church. We all eat the one loaf, that is, we believe in Christ and reaffirm that in the Communion service. Now he argues for a unity in diversity, rather than a unity in uniformity.
      v13. The basis of this unity is the gift of the one (same) Spirit. We are one in that we are indwelt and renewed by the same Spirit of God.
      v14-20. The "body" illustration makes the point that as a human body is made up of a diversity of parts, which parts are essential for the proper functioning of the body, v17-19, so also is the church. As the human body is not just one functioning part, so also the church, when it assembles, is not one functioning gift, namely speaking in tongues. The true nature of the fellowship of believers is one body with many parts.
      v21-26. Paul now extends the "body" illustration. Having established the necessity of diversity, he now points to the absurdity of a hierarchy of importance for the different members of the body. Each is part of the whole, part of the one. Each part is needed for the whole to operate properly. Clearly he is attacking the alleged superiority of one spiritual gift over another. Most likely there is a view in Corinth that speaking in tongues is a superior gift to the others. Paul is arguing for unity and mutual concern. Each member should have "equal concern for each other".
      v27-30. Paul finally directs his attention to the church at Corinth - "you". Here he argues for diversity, not uniformity, in the gifts of ministry. His point is simple enough, and he makes it in the form of rhetorical questions. Do all members of a congregation have the same gifts to enable them to exercise the same ministry? Of course not. The list of ministries is obviously not complete and Paul is not trying to list all the ministries in order of their importance. Yet, it is likely that he is making a point when he says, "first of all apostles, second prophets..." and ends up with "tongues". He is certainly countering the view that tongues are all important.

One body, many parts
      When the Charismatic movement spread into the mainline denominations in the early 1970's, it did so against the backdrop of a church dominated by the clergy and lacking spiritual depth. It is most likely that the dryness of the church was linked to a failure of what is commonly called, "everyman ministry", or "the priesthood of all believers". The idea is that every believer has a part to play in the ministry of the church.
      Charismatic theology is based on the idea that the Christian life comes in two stages (although the two can be bound together). A person is converted through repentance and faith and then later baptized with the Spirit and empowered for service. Doctrinaire Charismatics believe that the "second blessing" is accompanied by the gift of tongues. Second blessing theology has a very long history, being initially popularized by Charles Wesley.
      It is very disturbing for a believer to be classed as a second rate Christian, having missed out on the baptism of the Holy Spirit through the laying on of hands and the sign of tongues. Mind you, a believer need not feel any distress on this issue, as second blessing theology is not strongly supported by scripture. The Bible teaches that when a person believes in Christ, they receive the Spirit of Christ in fullness. It only remains for the believer to allow themselves to be a channel of the Spirit's grace for renewal. The more we open ourselves to his wonderworking power, the more we are shaped into the image of Christ, the more we are used by Christ.
      For a Charismatic believer, there is a strong sense of purpose in Christian ministry. No longer do they feel inadequate for the task of building up the body of Christ and reaching out to the lost; there is power for the task. A Charismatic believes they have been empowered for service; their tongue speaking guarantees this; their belief fires their Christian life. No longer is there the minister and the lay people; now all are ministers. A Charismatic believer seeks out their spiritual abilities and puts them to work for Jesus. Their belief fires their life.
      It is this aspect of the Charismatic revival which mainline churches have received as a blessing. We have slowly come to recognize that each of us has a part to play in the ministry of our local church. Let each of us search our heart to find what we can do to serve the body of Christ. The church is not the clergyman, it is made up of many parts. Each member has a part to play, a ministry to exercise.

v13
      ebaptisqhmen (baptizw) aor. pass. "baptized" - immersed. We should note that v13 gets used to support a number of distinctives in Christianity. In particular, it is often argued that we have here two steps in the Christian life. First, water baptism to receive the Spirit, and Spirit Baptism to "drink" the Spirit in his fullness. When the word "baptized" is used in the New Testament it does not necessarily refer to water baptism. The word simply means "washed" or "immersed". Clearly Paul is using a couplet expression to make the same point. "Our washing in, or drinking of the Spirit, unites us."

v22
      anagkaia (oV) "indispensable" - necessary. When it comes to the physical body, the "weaker" parts are "indispensable". Most likely Paul is thinking of the internal organs, those parts which work behind the scenes, as it were. So it is with a Christian congregation. There are members who work for the life of the congregation, but do so unrecognized, and whose contribution is indispensable.

v23
      atimotera (atimoV) comp. "less honorable" - unhonored. The "less honorable" parts, that we treat with "special modesty." Here, the sexual organs are most likely being referred to. These are the parts we carefully cover. Paul's point is that all parts of the body are necessary and we should not be deceived by the difference we accord to the different members. Bodily appearances are deceiving. The status of each member cannot really be determined. In fact, it may be the case that we give greater status to the lesser member. In this case, the lesser member is tongues which we uplift because it is a "less honorable" part. All this we do to affirm the equal value of each part as an integral unit of the whole.