Vers. 3. For I say, through the grace given unto
me. The particle for establishes a connection between the
present and the preceding verse, a which I think might be made out in this way;
Paul had just as good as said, that, by being transformed through the renewal
of our minds, we should be enabled to prove or discriminate or ascertain what
the will of God is. We should be "renewed in knowledge." We should not only be
made right in our wills, but right in our understanding also. Indeed the one
rightness is a sort of g rantee for the other - He that willeth to do God's
will shall know the doctrine of Christ; of who pre-eminently and indeed
exclusively is the Teacher of the things of God, seeing that no man knoweth the
Father save the Son, and he to whomsover the Son will reveal Him. It is thus
that he who wills aright shall be made to know aright, and more epecially to
know the character and will of God.
Now this rectification of the will,
and consequently of the understanding, is done by a renewal of the mind, which
itself is an operation of divine grace; and.so there is a peculiar significancy
and connection in Paul telling the Christians of Rorne, when proceeding to
unfold the will of God for the regulation of their conduct, that what he was
going to say was through the grace given unto him. He had just acquitted
himself throughout the foregoing chapters of this epistle as a teacher of
truth; and he now tells them how he came by his qualifications for discharging
the office on which he was about to enter of a teacher of righteousness. He was
on the eve of giving forth so many practical lessons - a list of particulars
respecting the will of God - which he through grace was enabled as their
apostle to reveal; and which they, if indeed his genuine disciples, would also
through grace be enabled to recognise, as those very lessons of righteousness
which proceeded from God, and had in them the character and seal of the upper
sanctuary. Between him and them, there would be the tact and sympathy of a
common understanding. They would hear his voice. If gifted with spiritual
discernment, their eye would see and acknowledge the rightness of what their
teacher set before them . They would not be unwise, but understanding what the
will of the Lord is. In knowledge and in all judgment would they approve the
things that are excellent ; and so filled with the knowledge of Gods will
in all wisdom and spiritual understanding, would both teacher and taught give
proof to their common discernment of the good and acceptable and perfect will
of God.
To every man that is among you. He
comprehends all in the advice which he offers; but with the special design, we
have no doubt, of reading the lesson which they stood most in need of, to those
in the church, who, like Diotrephes, loved to have the pre-eminence - whether
they were boastful Jews who still retained somewhat of their old leaven, or
arrogant Gentiles who boasted against the branches. It was precisely the
lesson, which, if it but took them all in, was the most fitted of all others to
hush and to harmonise the discordant elements of the society whom he was
addressing.
Not to think of himself more highly than he ought
to think, but to think soberly. This may be regarded either as a
general dissuasive against pride, and we shall not go astray though in part we
so understand it; or, it may be viewed as having a special reference to the
temper and conduct of the various ecclesiastical functionaries - each
signalised by his own distinct gift, and holding his own distinct office in the
church. The following context clearly proves that this latter object too was in
the mind of the apostle, which in no way precludes our looking to it in the
former light also as a morality of universal application. We cannot but think,
however, that, in the direction here given, the case of the churchs
office-bearers, if not chiefly, was at least fully in his eye. He wanted them
in particular not to think highly of themselves, lest they should aspire to
such offices as they were not fit for. What he desired was, that each should be
satisfied with his own special gift and his own calling - just as he received
it from that 'Spirit who divideth to every man severally as He will. He
would have each to keep by the part assigned to him, without taking upon him,
and still less without despising or undervaluing the part which belonged to
another. The next clause presents a consideration eminently applicable to this
understanding of the matter.
'According as God hath dealt to every
man the measure of faith. The very consideration that it is God who
determines for every man his place, should not only make the man satisfied to
keep within it; but, if a place of honour, it should lead him to bear meekly
and modestly the distinction thus conferred upon him by a higher hand. "What
hast thou that thou didst not receive" And then it is but given in measure - as
if in contradistinction to Him who was the great Pattern of humility, and to
whom it was given without measure. The expression - every mans measure of
faith - implies that the faith of each was limited; which it might be, either
in degree, as the general faith which makes one a Christian is stronger or
weaker with different individuals; or in kind, as some special faith, the
exercise of which was followed up by a forth-putting of some one or other of
the special gifts or endowments of that period. Thus there was the faith of
miracles, which enabled one man to work them; and a faith having respect to a
different object, which empowered another, to prophesy, or a third to speak
tongues, or a fourth to interpret them, or a fifth who was qualified by his
peculiar faith for his peculiar office which might have been the discernment of
spirits, or some one or other of those numerous diversities which in that age
of preternatural manifestations made part of the full complement of a Christian
church. Each man had his own sort of faith, and, appropriate thereto, his own
sort of function. Believest thou that I, the Lord of these various
administrations, am able to do for you this? And according to these their
several faiths, was it severally done unto them. It might well have humbled
them to consider, that, not only were the gifts of one and all received by
them, but the preceding and preparatory faiths proper to each gift were
respectively dealt out to them. God dealt out to every man his measure of
faith; or, understanding it in its more special and restricted sense, God gave
to each of these privileged men that particular faith which led or opened the
way to him for his particular acquirement. And the very same consideration
ought powerfully to tell in the humbling of all spiritual pride - for it holds
true of the general faith, the faith by which we are saved, that, not only is
the salvation a gift (by grace are ye saved); but the very faith is not of
ourselves, it being the gift of God.
And indeed in the exercise of
faith, from the very nature of it, all is fitted not - to exalt but to humble -
for the greater our faith, the greater is our self-renunciation; and the more
singly, as well as more strongly, do we draw and depend on One who is higher
than ourselves. It is thus that the loftiest in faith is necessarily the
lowliest in self-distrust or self abasement. It is altogether an act of
self-emptying, the very opposite of arrogance or self-elation; and is clearly
so viewed by the apostle, when he checks the boastful disposition of his
converts, by the consideration that thou standest by faith, and therefore be
not high-minded, but fear.
Ver. 4, 5. For as we have many
members in one body, and all members have not the same office; so we, being
many, are one body in Christ, and every one members one of another. Now
follows the context which determines the more special of the two meanings
assigned to the preceding verse - as bearing, though not an exclusive, at least
a very distinct reference to. the office-bearers of a church - namely, that
each keep within his own particular sphere; and no one thrust himself into the
duties, or usurp the office of another. As in other Scriptures, he here avails
himself of the human body as a figure, by the various members of which he would
illustrate the mutual helpfulness of the churchs several functionaries to
each other, as well as the indispensableness of each to the well-being and
perfection of the whole - they being one body in Christ the Head, and in virtue
of their common relation to this one body, being every one members one of
another. The same is expressed otherwise in 1 Cor. xii, 27; and signifies the
mutual subserviency and use of the parts to each other, as well as their
harmonious adjustment into one system. And upon this analogy does he ground his
lesson of the confusion and disorder that would ensue, did each encroach on the
proper business of the other - as if the foot were to attempt the work of the
hand, or any one member were to undertake the functions of any of the rest. And
his two-fold direction is, that each should abide by his own duties, while he
maintains the utmost deference for the place and pertormance of the others -
being at once helpful to all and doing honour to all. It is thus that they
would best demonstrate their being in Christ - and that not by an ostensible or
merely conomical, but by a vital and personal and real union. We can never
overrate the vast importance for Christianity of such a unity as this among a
churchs members and churchs office-bearers. This is powerfully
manifested in our Saviours prayer - that all His disciples might be one,
even "as thou Father art in me, and I in thee, that they also may be one in us:
that the world may believe that thou hast sent me." It is further worthy of
observation, that to save the heats and the heart-burnings incidental to the
complex and economical structure of a Christian society, the description of its
mechanism is similarly followed up by the apostle in his Epistles to the
Corinthians and the Romans - there by a glorious persuasive to charity, and
here by a series of verses, which together make up the brightest tablet of the
social moralities ever presented to the world. In his representation too of the
thing to the Ephesians, it is the grand lesson of love which forms the main end
and burden of his argument.
But before proceeding to the enforcement of
this lesson, either in its general form, or in its various applications, as set
forth in the last half of the chapter on hand - let us first follow the apostle
in his enumeration of the diverse acts or offices, which in his days
appertained to a Christian church, and must of course have been of beneficial
operation in subserving the designs of this great moral institute. But before
entering on the exposition of the verses where these are specified, we would
remark on the great number of distinct services which were laid each on a
distinct set of office-bearers in apostolic times, coupled with this maxim of
Church government which seems generally to have obtained at that period - even
that each distinct functionary should keep by his own distinct functions, as if
these were enough for all his energies. This subdivision of employment, and
that too in the proper work of a Christian church, was greatly proceeded on,
and that too in the best and most prosperous and most efficient period of its
history, when it had just come fresh from heaven upon the world, and drew
direct, or at first hand, from the fountains of inspiration. But the principle
which was so much respected then, we grieve to say it, is signally traversed in
the present day. One might well have imagined, that in that season of
extraordinary and preternatural endowments, the Spirit of God could have
overborne the varieties of nature; and, without respect to the separate talents
and dispositions of each mental constitution, could have fitted one man for the
discharge of many offices.
But this is not His method; and, instead of
overbearing, He imitates the variety of nature - dividing to every man
severally as He will: And so we behold in the spectacle of a primitive church,
the economy of a complex and variegated service made up of many offices - not
accumulated on one man, but parted with a right and proper adaptation among
many office-bearers, where each laboured in the task he was fitted for, and
meddled not with the employments or the services of other men. Surely now, and
in this far less gifted age, it is all the more necessary to consult the
special ability of each for the special work in which, whether by nature or
grace, he is most qualified to excel. We should suit the objective to the
subjective - a great lesson, and as well in the business of the church as in
the business of general society. In this matter a wise Christian policy, or
sound policy of the church, is at one with the policy of the world. We should,
as much as possible, humour, even as the Spirit Himself does, the
constitutional varieties of taste and talent among men - a maxim this, which
has been signally traversed in our present day - when ministers are made men of
all works; and each, more especially if he have earned an eminence for
something, has many things laid upon him; and so is drawn away from his own
favourite, which, generally speaking, if permitted to keep by it without
molestation, would to him be the far most productive walk of Christian
usefulness. What makes it all the more ruinous is, that rarely indeed is one
man eminent in more than one thing; and the sure way therefore f degrading him
from eminence to mediocrity, is to bustle and belabour him with more than one
thing. In the time of the apostles, the work of the Christian ministry was
broken down into manifold departments; and we then beheld the goodly spectacle
of a well-going church, having its business conducted and carried forward by
means of a well-stocked agency. The tendency now is in an opposite direction -
to abridge and economise, and thus mutilate and impair to the uttermost the
original machinery of a Christian church. And so not only have many of its
primitive offices been lost sight of and fallen into desuetude; but the few
remaining office-holders, on whom the whole burden is devolved, instead of
operating each with intense efficiency and power of observation on his own
separate employment, is forsed to generalise and do all slightly, or to neglect
and leave much undone. And no wonder, therefore, at the complaints of our
having lighted on a day of small things, and among the pigmies of a slender and
superficial generation.
Ver. 6 - 8. Having then gifts
differing according to the grace that is given to us, whether prophecy, let us
prophesy according to the proportion of faith; or ministry, let us wait on our
ministering; or he that teacheth, on teaching; or he that exhorteth, on
exhortation: he that giveth, let him do it with simplicity; lie that ruleth,
with diligence; he that showeth mercy, with cheerfulness. Whe. ther ours
be the gifts of Providence, or of what is properly termed grace - that is,
whether they have been conferred on us by nature, or more specially I through
the channel of faith in the gospel of Jesus Christ, the very same lesson is
applicable to both. It is alike our duty to consecrate them to the service of
God and the good of mankind. They alike proceed from Him - for what hast thou,
0 man, that thou didet not receive l And far better, both in the church and in
society, that each should be provided with his own sphere of labour; and that
it should be the kind of labour for which, by his specific endowments, be they
of genius or habit or grace, he is best adapted. But let us look to the matter
ecclesiastically, and with a strict reference to the promotion of Christianity
in our respective neighbourhoods; and we shall come nearer to the main object
of the apostle, who recognises the difference between the gifts of one man and
another, as due to the grace that was respectively given to each of them. This
does not necessarily limit our view to the varieties of official service -
though these be included in it, and indeed form the cases of chief
consideration. Still the lesson of these verses is a lesson for the members of
a church as well as office-bearers - it being alike the duty of all to lay
themselves out for the cause of religion, and that according either to the
opportunities which are without,.or to the talents and capacities which they
feel to be within them. But let us attend to what these services particularly
are, as specified and enumerated in the verses before us.
Whether prophecy, let us prophesy according to the proportion of
faith. In the following induction of the gifts differing
according to the grace given, we may remark, that there are none of those
extraordinary powers which the apostle specifies in the wider enumeration of
his Epistle to the Corinthians, where he tells of the "diversities of gifts"
which are by the same Spirit. There is not one of the functions spoken of here,
which might not to a certain extent be discharged by Christians in an
individual or private, as well as in an official capacity. So that while we
have no doubt the apostle had chiefly in his eye the officials of the
congregation, the lessons which he gives are of catholic application, and might
be appropriated by all. To prophesy was without question the professional
employment of a distinct class of office-bearers in those days -
"And he gave some, prophets." It is well known, however, that
prophesying in Scripture is not restricted to the foretelling of what is
future. In this passage there is no cognisance taken of any miraculous office.
The prophesying here spoken of is tantamount to ordinary preaching. In the
Scriptural sense of the term, any man of God is a prophet, whether he be endued
with the preternatural knowledge of coming events or not - simply if he be an
instructor in the things of God; and that whether the instruction in which he
deals be instruction in doctrine or instruction in righteousness, or is
comprehensive of both. Here we think it need in its generic sense; and that
these its two species are particularised afterwards under the heads of teaching
and exhortation. And these prophets are called on to exercise their vocation
according to the proportion of faith. We cannot think that by this is meant
what theologians term the analogy of faith. This clause we hold to be of the
same force and import with the final clause of the third verse - 'according as
God hath dealt to every man the measure of faith' - that measure, in fact,
which regulates both the kind of gift and the degree of its exercise. The same
qualifications then may be applied, not to the office of prophecy alone, but to
each of the offices that are mentioned afterwards. And if instead of offices we
regard them as duties, certain it is, as we said before, that they are
competent to the members of a church as well as to its office-bearers. That
private Christian acts as a prophet in whom the word of Christ dwells richly in
all wisdom - when out of the abundance of a heart thus charged, his mouth
speaketh. He believes, therefore he speaks ; or, agreeably to the expression
before us, his utterance is in proportion to his faith. It is not for clergy
alone surely to monopolise this branch of Christian usefulness - a usefulness
not confined to the pulpit, but which might spread and be multiplied amongst
the social parties of every neighbourhood, when they that fear the Lord speak
often one to another. It is not for ministers alone, but the duty of every man
so to season his speech, as that it should be always with grace. It is surely
not to ministers alone that the apostle says - " Let no corrupt communication
proceed out of your mouth." As little then does that which immediately follows
apply exclusively to ministers, but is intended for all - Let what proceedeth
out of your mouth be good to the use of edifying, that it may minister grace
unto the hearers.
Or ministry, let us wait on our
ministering. Ministry we hold also to be a generic term,
like prophecy in the verse which goes before; and comprehensive of the two
things which come afterwards under ,the heads of giving and showing mercy. The
great lesson, however, Let each mind his own business, is still kept up and
carried out to all the departments of official, and in all the instances we
might add, of general service. The lesson primarily and specially directed to
church officers is applicable to every man.
"As every man hath
received the gift, even so minister the same one to another, as good
stewards of the manifold grace of God." Looking again ecclesiastically and not
generally to the matter, the ministry in this verse may be distinguished from
prophecy in the one before - as that which properly, appertaineth to " the
outward business of the house of God."
Or he that teacheth, on
teaching; or he that exhorteth, on exhortation. The apostle now
returns on the prophetical office, and specifies two distinct branches of it.
The faculties of teaching and exhorting may be combined in the same individual;
and indeed in these days, they are best laid upon one person, the ordinary
minister of a congregation. Yet the two faculties are so far separate, as in
other times to have given rise to separate functions; and accordingly, in the
machinery of more churches than one, have we read both of the doctor and the
pastor as distinct office-bearers. The one expounds truth. The other applies
it, and presses it home on the case and conscience of every individual. The
didactic and the hortatory are two distinct things, and imply distinct powers -
insomuch, that, on the one hand, a luminous, logical, and masterly didactic,
may be a feeble and unimpressive hortatory preacher; and, on the other, the
most effective of our hortatory men, may, when they attempt the didactic, prove
very obscure and infelicitous expounders of the truth. Both are best; and we
should conform more to the way of that Spirit who divideth His gifts severally
as He will, did we multiply and divide our offices so as to meet this variety.
It were more consonant both to philosophy and Scripture, did we proceed more on
the subdivision of employment in things ecclesiastical.
He
that giveth, let him do it with simplicity. If the duty here
specified be regarded as a function in the hand of a functionary, it is that of
a deacon or distributor of the churchs alms. The word in the original for
simplicity has been variously interpreted, and made to stand for a great many
different virtues. Its proper signification is singleness; and wherever its
place or connection determines its meaning to someone of these virtues, it will
mean that virtue in a state of purity; and as free from the alloy of any
corruption, or the influence of any principle adverse to or different from
itself. Thus in 2 Cor. viii, 2, there can be no doubt of its mean ing a strong
and single-hearted liberality; in 2 Cor. 1, 12, a single-hearted
conscientiousness - and that too in the midst of distracting forces; in Eph.
vi, 5, a simple devotedness to the will of Christ; the same in Col. iii, 22; 2
Cor. xi, 3, an entire and undivided credence in the doctrine of Christ; and in
the passage before us, a singleness of aim on the part of our deacon to do
aright the duty of his calling - a oneness of purpose to fulfil the end of his
appointment, which was not the satisfaction of the poor for the sake of his own
popularity, but so to deal with them in the office of a distributor, as might
best subserve the good of the poor, or be most conducive to their real and
substantial wellbeing. Such simplicity as this might lead him to a large
distribution of money or not, according to circumstances. Its aim is not the
greatest possible amount of liberality, but the greatest possible benefit of
those who are the objects of its care. That Christians in general have a part
in this rule is quite obvious. They are called to be willing to distribute, and
ready to communicate, and to consider the poor,. and to open the bowels of
their compassion towards them. What the office-bearers are required to do for
the paupers of the church, all are required to do as they have the opportunity
and the call for the poor of society at large.
He that ruleth,
with diligence. There seems to be interposed here a function not
exclusively confined to the business either of prophecy or deaconship, but
which may extend to all other ecciesiastical business, and has been specially
applied to the discipline of the church. It is true that of the ruling elders
some there were who laboured in word and doctrine; but in modern practice they
who owned this title have had chiefly to do with matter of discipline. And were
but the territory of a parish, with its population, rightly parcelled out
amongst them - did they but take cognisance of the moral and religious habits
of their respective families - would they but prosecute their weekly or
periodic rounds of visitation, and do their uttermost in stimulating the
education and the economy and the temperance and the church-going and the
family worship of all the households within their charge. In this high work of
philanthropy, there is ample scope for as much diligence as. they can afford to
expend upon it: But along with this, by the Divine blessing on their labours,
the amplest encouragement, in that most delightful of all employments, the
prosperous management of human nature - to be followed up in Gods good
time by that most delightful of all rewards, the elevated morals and piety of
those neighbourhoods over which they expatiate. Here too, it is evident, that
the Christian usefulness which might be achieved by the elder of a church, lies
within the reach of all in a greater or less degree; and that it is the duty of
all, thus to lay themselves out for the furtherance of religion in the
world.
'He that showeth mercy, with cheerfulness. - There
was an official channel provided for this species or modification of
benevolence too in the ancient Christian churches. It formed a distinct office
from that of deacon or almoner, whose business it was to act as a dispenser
among the poor of the charities of the faithful. Besides these, there were
those whose part it was to officiate among the distrest from othe causes than
that of mere poverty, as the afflicted in any other way, and especially the
diseased. They were distinct too from those "elders of the church," of whom we
read in James, and who were sent for by the sick to pray over them, or in the
discharge of a spiritual duty. The visitors of whom we now treat had the charge
rather pf a temporal ministration - attending the sick at their own houses, to
whom they gave the comfort of their presence, and the help of their personal
services. For the better execution of this trust, there was appointed an order
of deaconesses, who officiated then very much as do the sisters of charity in
later times. It was quite an appropriate lesson for them that what they did
they should do with cheerfulness - or with perfect good will and a
congenial liking for the task, that, from their very smiles and looks of
kindness, the objects of their care might derive a happiness in sympathy with
their own. This too is obviously a lesson for all; and is as applicable on the
walk of general philanthropy as within the economy of a church. Whoever has
leisure for such services of humanity, would do well to study this advice of
the apostle - though primarily designed by him for the officebearers of an
ecclesiastical community. The goodly equipment of offices in the ancient church
for all sorts and varieties of well-doing, carries with it a severe reproach on
the meagre, stinted, and parsimonious apparatus of modern times.
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