The calling and responsibility of the Christian, then, is to " prove what is that good, and acceptable, and perfect will of God." This is to be his one grand object as to the whole path of his service in this world. But how, it may be asked, is this end to be gained? The truest answer would be-like-mindedness to Christ. " Let this mind be in you, which was also in Christ Jesus." And again, " Lo, I come to do thy will, O God." Paul says positively, " But we have the mind of Christ." And if we are to walk so as to please God, we must walk even as Christ walked. And this, according to John, is what we ought to do. " He that saith he abideth in him ought himself also so to walk, even as he walked." Phil. 2:55Let this mind be in you, which was also in Christ Jesus: (Philippians 2:5); Heb. 10:99Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. (Hebrews 10:9); 1 Cor. 2:1616For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. (1 Corinthians 2:16) John 2:66And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. (John 2:6).
The measure of the soul's obedience to the will of God is Christ; He must be the alone object before the mind. But to prove that will 'practically, we must be whole-hearted for Him, and be strengthened by the power of His grace acting on the renewed mind. The Holy Spirit, who only can show us the mind of God, must be ungrieved. We must be continually on the watch against the inroads of the world-the spirit of the age-and gradually growing in grace and in the knowledge of the divine will in all things.
Christian devotedness is thus complete in truth; he whole man is consecrated to the Lord, and laid upon His altar. The body is yielded up, the mind is transformed, and the will of God discerned; the man as a whole is devoted to God.
Elsewhere the apostle prays for the complete sanctification of the entire man, which we must just glance at in passing. "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." In this remarkable passage, it is the expressed will of God, that those who have been saved through grace, and brought into relationship with himself, should be entirely consecrated to Him. This, surely, is devotedness without limit. It is the will of our God, that the Christian, in every part of his being should be wholly sanctified, or consecrated, to Himself as " the very God of peace." What grace, what love, what goodness, thou mayest well exclaim, O my soul! It is overwhelming! As water rises to its level, so God would have thee, in every thought of thy mind, in every part of thy being, rise to Himself as thy proper object, resource, and rest.
The soul is usually spoken of as the individual; as," The souls that came with Jacob into Egypt." The body is the instrument of the soul's expression and action; and the spirit, of its capacity and power. John the Baptist came in " the spirit and power of Elias," not in the soul of Elias. Such is man in all the parts of his being; and the apostle prays that each part may " be preserved blameless unto the coming of our Lord Jesus Christ." He does not say, observe, unto the day of death, but, "unto the coming of our Lord Jesus Christ." This may shew thee what an important place the coming of the Lord had in the mind of the apostle, or rather in the mind of the Holy Spirit, and what an important place it ought to have in the minds of all Christians. It is an essential, or at least, a most influential part of christian life. Its place in this passage is perfectly beautiful. The believer, who is now but in part sanctified, shall be wholly then, and in every part of his being-body, soul, and spirit. What a wonderful thought this gives us of what we may now call, poor humanity. Then it will be perfected in each part, ennobled by grace, conformed to the glorious image of Christ Himself, who is the Head and Source of this new life in the glory.
Who would not heave a sigh and drop a tear over the blind indifference of those who are pursuing a course that must lead to the utter ruin, and the eternal degradation, of humanity in the depths of hell! How exalted in heaven, how lowered in hell! Stop, dear reader, stop, and think! Where wouldst thou be forever? Hurled down the deep descent into the fiery gulf of the burning lake, or carried on the wings of love to the bright regions of glory?
It must be the one or the other. There is no middle path here, there is no middle place hereafter. What is thy governing object now? Christ or the world? This determines thy future state. If the world be chosen in place of Christ, and its pleasures preferred to His cross in following Him, thy condemnation will be just, and thy deep debasement but the natural consequence of thy inexcusable folly. But, oh, what a wreck! that fair and stately vessel-humanity-body, soul, and spirit, which might have entered the port of life under the banner of a Savior's love, and amidst the joyous welcomes of many a well-known voice on that shining shore, now lies a hapless wreck on that dark, distant, dreary shore, the lake of fire. Think, oh think, dear reader! Would tears of blood be too much to shed over such a melancholy wreck of our common humanity? But think also, I pray thee, of a resurrection body, characterized by four things-" incorruption, glory, power, spiritual." This is the noble vessel by which the saint in glory will express himself; the soul, the proper seat of affection, now purified and all its capacities enlarged, what love will it take in and give out! The mind, elevated and dignified by union with Christ, walks above the myriad hosts of shining ones who had never sinned, and in intelligent relationship with God, meditates on His glory. And what must the noble workings of that mind be, when moved, guided, and sustained by the Holy Spirit? This is the sure and happy portion of all who believe in Jesus now, and give their hearts to Him. Blessed privilege, precious opportunity; there is no time like the present! Let Him have thy heart now, my dear reader, thy whole heart, and forever!
Oh! happy Christian, thou mayest well give up the tinseled vanities of time for the glories of eternity! But even now thou knowest thy place in the glory. Christ, in His Person, and in His present position in the presence of God, is the expression of thy place there. Every believer has his place before God in Christ, and in the righteousness of God, which He accomplished in Christ, having glorified Himself in that obedient, blessed One. And now, God would have all who are brought into this relationship with Himself, to have no object before their minds but Christ in the glory, so that we may do His will, and be preserved blameless unto the coming of our Lord Jesus Christ.
" Oh! who upon earth can conceive
What in heaven we are called to share!
Or who this dark world would not leave,
And earnestly long to be there!
There Christ is the light and the sun,
His glories unhinderedly shine;
Already our joy is begun,
Our rest is the glory divine.
'Tis good, at His word, to be here,
Yet better by far to be gone,
And there in His presence appear,
And rest where He rests on the throne;
Yet, oh! it will triumph afford
When Him we shall see in the air;
When we enter the joy of the Lord,
Forever abide with Him there."
Verse 3. "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith." The Christian's walk, according to the first two verses, should be characterised by devotedness and obedience; and according to the verse before us, by humility and dependence.
These four graces, watchfully maintained, in the presence of God, would certainly produce a very complete Christian; one very like his Lord and Master, who, though entirely devoted to the glory of God, was meek and lowly in heart. We should naturally suppose, that when there is such devotedness to God, both in body and soul, there would • also be great sobriety of judgment and lowliness of mind. But, alas! it is not always so. The one is far from being a necessary consequence of the other. On the contrary, there is always a danger of the flesh coming in and availing itself of the power which such devotedness gives, either to assume a tone of superiority and high-mindedness, or to affect a false humility and speak contemptuously of self. This is manifest on every hand at the present hour, and it is written on every page of church history. Of this tendency the apostle was fully aware, and warns against it, as we learn from the peculiar tone and energy of his style in this verse.
The words, " For I say, through the grace given unto me," have more the tone of apostolic authority, than the affectionate entreaties of a brother, as in the first verse, " I beseech you, therefore, brethren." But we must not suppose that the style of the one verse is less perfect, less consistent, less affectionate, than the other, but that the character of the exhortation, in the wisdom of God, required a different tone and style! Firmness is perfectly consistent with humility, and faithfulness with the strongest affection.
The apostle stands, as it were, at the center of practical Christianity. He sees its bearings on every side. His mind is filled with the higher principles of entire devotedness to the will of God, and also with the humbler gifts, which were to find their expression in the gracious ministries of love among the saints. He writes with decision and energy to secure both. The former he had faithfully enjoined in the first two verses; and now he is about to expatiate with great minuteness on the latter. The third verse is his stand-point. He clearly sees and feels as one standing in the light of God, that high-mindedness would be ruinous to the first, and an effectual hindrance to the second. The will of God being the object of christian service, whether in the higher or humbler sphere, real devotedness must consist in the denial of self, and in humbly waiting on God to know His good and perfect will in all things. The human will must be set aside, if we are to enter into the meaning, importance, and application of this condensed treasury of practical Christianity.
Thou wilt now see, O my soul, a divine reason for the changed style of the great apostle; and thou wilt also see that he is most personal in his application of this weighty truth. He does not merely address the church as a body, but he appeals to every one among the saints at Rome; the least as well as the greatest. This will show thee how prone all are to over-value themselves, even in the church of God and in their service to His saints. Oh, what deceitful hearts we have! What need for watchfulness!-for constant communion with the truly humble and blessed Lord, who " loved us, and gave himself for us an offering and a sacrifice to God of a sweet smelling savor."
But there is an opposite error into which many fall, and which must be as carefully avoided by the Christian. This is an affectation of humility by speaking of oneself in a depreciating manner. When a man speaks of "his small measure; of being the most unfit person for the important work he has in hand;" we feel that he is either insincere or unwise. God never requires the exercise of a gift which He has not bestowed. This species of false humility must be watched against by all who would walk with God in integrity of heart. God is real and He must have reality in us; He is true and He must have truth in the inward parts. Nevertheless, there are those who honestly, but unduly, depreciate their gift and fail to act for God and His people. This is a false modesty, and also a serious evil, and one which the Lord must judge sooner or later. But now, mark well, my soul, the wisdom of holy scripture. This alone, by God's grace, can give thee a well-balanced, a well-adjusted mind.
" Think soberly, according as God hath dealt to every man the measure of faith." The first thing is to find thy true place in the presence of God according to thy faith in Christ, and then thy own place amongst thy fellow-servants. The measure of faith with which each believer is blest, in the sovereign grace of God, becomes the proper limit, within which he is to occupy himself according to the will of God. Surely the man who has the greatest faith, who is a father in Christ, and who knows most of the word of God, will rise to his own level among his fellow Christians, where the Holy Spirit rules. The Lord give us to know the measure and character of our gift, what He has
prepared us for; that we may be preserved from all extremes. In this as in all things the Christian's path is a narrow one, and requires spiritual discernment. Nothing short of constant communion with Him who closed His life of perfect obedience on the cross, will keep us in the place of true humility, obedience, and dependence. O Lord, lead Thy servants over Thine own path, preserve them from the indolence that falls asleep, from the energy of nature that would go too fast, from a false modesty that refuses to do Thy bidding, and from the want of modesty that would yield to the impulse of the natural will. May we never forget, that " unto every one of us is given grace according to the measure of Christ." Eph. 4:77But unto every one of us is given grace according to the measure of the gift of Christ. (Ephesians 4:7).
" I would not work, my soul to save,
That work my Lord path done:
But I would work like any slave
For love to God's dear Son."
Verses 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." The apostle having laid down the great principles of individual christian devotedness, now descends to all the forms which the ministry of love assumes in the Christian, according to the various positions in which he stands, and to the spirit in which he ought to walk in every relationship. The theme before thee now, O my soul, is christian service.
Thou wilt do well to pause here for a little, and meditate on the foundation of this service and its peculiar character. It is by no means generally or well understood. Still it is always well to ascertain, when revealed, the divine reason of things, the spring from whence they flow. " So we, being many, are one body in Christ, and every one members one of another." The Christian's relation to the body of Christ, and to all other Christians as members of that one body, forms the true basis, and the wide sphere, of christian duties as detailed in chapter xii. This was an entirely new thing in the ways of God with men. We have nothing corresponding to it in the Old Testament, nor even during the life of the blessed Lord on the earth. There were saints of God from the beginning, souls born of God, but they were never formed into one body till after the cross and ascension of Christ. When He was glorified at God's right hand in heaven, the Holy Ghost came down on the day of Pentecost, and united Jew and Gentile into one body on the earth. The body was then formed in union with the exalted Head. This is the church. It is something more than merely believing, they are members of Christ's body, and of one another on the earth. See especially, 1 Cor. 12:12-2712For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13For by one Spirit 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. 14For the body is not one member, but many. 15If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? 16And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? 17If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? 18But now hath God set the members every one of them in the body, as it hath pleased him. 19And if they were all one member, where were the body? 20But now are they many members, yet but one body. 21And 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. 22Nay, much more those members of the body, which seem to be more feeble, are necessary: 23And those members of the body, which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness. 24For our comely parts have no need: but God hath tempered the body together, having given more abundant honor to that part which lacked: 25That there should be no schism in the body; but that the members should have the same care one for another. 26And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. 27Now ye are the body of Christ, and members in particular. (1 Corinthians 12:12‑27); Eph. 2:13-1613But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: (Ephesians 2:13‑16).
The doctrine of the unity of the church as the body of Christ is most fully unfolded in 1 Corinthians, Ephesians, and Colossians. Here it is only referred to in a practical point of view, and that, in connection with the duties of the members individually-duties that flow from their position in the one body, being severally members one of another. This is the new platform laid down by the apostle for the new order of christian ministry, which has its immediate sphere of exercise within the limits of the church as the one body. In illustration of this union and responsibility, he refers to the wonderful structure of the human body. "For we have many members in one body, and all members have not the same office." Every member has its proper place, and its proper function to perform in the human body; and every member is valuable according to its healthful activity and usefulness. Though all the members are not of equal importance, yet none are useless. The smallest and least honorable is necessary to the others, and should be treated with even more consideration, as the apostle elsewhere teaches. " And those members of the body which we think to be less honorable, upon these we bestow more abundant honor." The foot may be less comely than the eye, but the eye could not perform the peculiar function of the foot, therefore the eye must honor the foot for the valuable services it renders to the body, though it may be covered with dust by the way.
But enough as to the figure, its completeness will more fully appear as we proceed with our chapter.
In the meantime, let me invite thee, O my soul, to a closer acquaintance with thy Lord, as Head of the church, before looking at the various gifts in the members. They all flow from Him who provides for the spiritual supply of His people's wants. He is the source of their blessing in virtue of their union with Him. Oh, wondrous truth! Oh, blessed reality! Oh, happiness complete! Christ as the exalted Man in the glory, the measure and fullness of thy blessing! Thou art one with Him Having glorified God on the earth, having blotted out sin, abolished death, vanquished Satan, risen again from the dead, He ascended up on high as the Head of His body the church. He entered heaven, not on the ground of His own essential righteousness, not as God, nor simply as man, but " by his own blood." This was His title to the throne; His own shed blood. " When he had by himself purged our sins, sat down on the right hand of the majesty on high." And this is thy title; He goes in on the ground of His people's title. We are "made nigh by the blood of Christ." This is the great truth that goes to the very depths of the heart of faith. Only think, and still think; meditate, and still meditate; until thou art far beyond thy depth in that ocean of love which flows around that cross and around that throne. What seest thou? The Man Christ Jesus on the throne. What is His title to be there? The putting away of sin by the sacrifice of Himself. What, then, is He to thy heart as the Man in the glory? He is the witness that my sins were all put away on the cross; that God's righteous judgment against my sins has been borne and vindicated; that I am before God in Christ, in the righteousness of God Himself; that Christ, in His person, and in His present position, is the expression of my place and portion there! To know Him, is to know my own place in the glory. But what more can I say? It is an ocean without a shore. And it is true of all believers-of every member of His body, the feeblest as well as the strongest. The apostle John sets his seal to this, " As he is, so are we in this world."
But grace has no evil eye. We forget not the Christless soul, the portionless, the godless, the homeless soul. This wealthy portion may be thine, my dear reader, even though thou art the chief of sinners. It was for sinners, and for sinners the chief, that Jesus died. All, all, is thine if thou wilt only believe. The gospel is preached to faith. In the finished work of Christ and His exaltation, thou hast a solid ground for the immediate pardon of thy sins, and the complete salvation of thy soul. God has glorified Himself in Christ, and He is waiting to glorify Himself again, in the full remission of all thy sins through faith in His well-beloved Son. This is all; honor the Son; embrace the Son! honor Him as the one that suffered to save thee from everlasting suffering in the lake of fire. Yes, this is all; honor Him with thy faith, thy confidence, thy worshipful adoration. Is it difficult to love one who so loves? to trust one who was faithful unto death? who is God as well as man?
But be assured, if thou art still careless, that great and wonderful as the work of Christ is, it is of no value to thee without faith. But its full value is thine the moment thou hast faith in Him. He has borne the judgment due to sin, He has done all that is needed for the glory of God and for the salvation of the sinner; the work is absolutely complete. He who knew best, said, " It is finished." Believe it, it is true; believe it now, and thou art saved, saved forever. Oh! turn not, I pray thee, a deaf or a careless ear to the joyful sound. Oh!! hear the joyful sound of heaven in that one word, Come! COME! COME! Love waits, love lingers; sin and Satan are also here! The awful judgment of God is hanging over this doomed world; hanging over thee; flee, then, oh! flee, to the only shelter from the impending storm, from wrath to the uttermost, the sure. shelter of the Savior's blood. Rest on this word whatever thy frames and feelings may be, " The blood of Jesus Christ, God's Son, cleanseth us from all sin." 1 John 1:77But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (1 John 1:7).
" The ever blessed Son of God
Went up to Calvary for me:
There paid my debt, there bore my load,
In His own body on the tree.
Jesus, whose dwelling is the skies,
Went down into the grave for me;
There overcame my enemies,
There won the glorious victory.
In love the whole dark path He trod,
To consecrate a way for me;
Each bitter footstep marked with blood,
From Bethlehem to Calvary."
Verse 6. "Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith." The subject of "gifts," as brought before us in 1 Cor. 12, Eph. 4, and Rom. 12, is of the deepest importance to the student of the New Testament, and to all who would understand the constitution of the church of God, and who would be found acting therein according to His mind. But it would be quite out of place to attempt even a brief sketch of so great a subject here; we will merely notice the difference between the gifts in Corinthians and Ephesians, before proceeding with our chapter.
In Corinthians, they may be regarded, for the most part, as the manifestation of divine power, and as signs and wonders for the unbelieving. " Wherefore tongues are for a sign, not to them that believe, but to them that believe not." The Corinthians being unspiritual and fond of display, over-valued the sign-gifts because they were a manifestation of power before the world, and gave themselves a certain importance. It was no doubt thought a very grand thing to be able to speak in tongues without having learned them, and to work miracles. But this vanity is not peculiar to the Corinthians, though eloquence and intellectual attainments had always a great charm for them. The servant of the Lord now, as well as then, has to watch against investing himself with the importance of his gift and thereby attracting attention to his person. And this may be even when there is true devotedness, and when the Lord may be using his gift for blessing to others. Riches, time, influence, learning, and natural eloquence, are gifts, as well as miraculous power to speak in languages not previously learned, and ought to be used for the glory of God and the good of others, remembering that we are accountable to Him for every gift He has bestowed upon us. The servant who misapplies any gift or talent which the Master has conferred upon him, is unfaithful to his trust; he may be misspending, or using for his own importance and advantage, that which has been entrusted to him for the glory of the Lord and the welfare of His people.
The apostle evidently mourns over the Corinthians because of their failure as to the gifts of God. Their love of display before the world, rather than the enjoyment of God Himself in His word, and the edification of His saints, was a grief to him. He therefore endeavors to convince them of their mistake, by showing them that tongues are one of the lowest forms of the Spirit's operations, and prophesyings one of the highest. After contrasting the two at great length, he half reproachfully says, " Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue." The refreshment, comfort, uplifting of the heart-the edification of the saints, should be the one grand object of the christian teacher. He who ministers Christ and His work to the soul, out of the fullness of his own heart, is the minister who always edifies and never disappoints. The sign gifts in the early church were for a distinct purpose and ceased when that object was accomplished. " God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will." Heb. 2:44God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will? (Hebrews 2:4).
In Ephesians the character of the gifts is very different. The blessed Lord, as Head of the church at the right hand of God, is seen as the giver. In Corinthians the Holy Spirit is the dispenser of the gifts. This marks the difference; the former is affection, the latter is power, ecclesiastically viewed. Besides, the gifts of Ephesians abide with the church, "For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." In Corinthians the gifts may be regarded as spiritual powers; in Ephesians as spiritual persons. "And he gave some, apostles; and some, prophets; and some, evangelists; and some pastors and teachers." The two aspects of gifts, however-the power of the Spirit and the affections of Christ-are perfectly harmonious. Power is needed, but a Person, not a power, is the true object of the affections of the church in all ages.
In Romans, the character and application of the gifts are somewhat different from both Ephesians and Corinthians. Here it is more the question of ministry in connection with the membership of the body. Responsibility flows from being members of the body of Christ, and every one members one of another. This is a truth of such vital, practical importance, that I would have thee, O my soul, give it thy best and thy most prayerful attention. The connection is so intimate both with the Head and the many members, that all are affected either favorably or unfavorably by thy service. "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."
And forget not, I pray thee, that though the outward manifestation of the church's unity be broken up, and in this respect a ruin, thy responsibility is the same. The standard of divine truth remains unchanged, and couldst thou admit a lower standard than the good and perfect will of thy God and Father? The " one body" is not in ruins. None but real Christians have the privilege of membership here; but as all such are members of that body, whether they be externally united in christian fellowship or not, our love ought to be cultivated and cherished towards them, simply on the ground of their union with Christ. This is the only truth that will deliver thee from the strange principle of independence in a unity, and from all sectarian partiality. We ought to add our hearty " amen" to the prayer, " Grace be with all them that love our Lord Jesus Christ in sincerity."
(* Haldane on the Romans, vol. iii. p. 83.)
The apostle's comparison of the human body to believers as one body in Christ is beautiful and appropriate, and also illustrates the character of christian ministry within the limits of the known members of that body. This truth, however, be it observed, does not touch the Christian's individuality as a man in Christ, or as a man of God amongst men, or as an evangelist to the regions beyond, or in any way as to his personal responsibility and blessing. We are now speaking of the nature and sphere of christian service as defined in the chapter before us. And here the apostle shows that it would be as unreasonable for all Christians to have the same gifts, as for all the members of the human body to have the same office; that the diversities of gifts and offices are necessary to the perfection and usefulness of the body of Christ. " There are diversities of gifts," says the apostle to the Corinthians, "but the same Spirit." This weighty truth was much needed at Corinth and everywhere. Like them we are disposed to talk a great deal about the greater gifts, and leave very little room for the exercise of the lesser. But we must remember that although the gifts differ in measure and character, they all come from the same source. And wherever there is such a state of things, either from pre-arrangement, or from strong partialities, as to shut out the lesser gifts, the Spirit is quenched, the assembly loses the benefit of the diversity of gifts, and ceases to act in accordance with the mind of God.
Hast thou a gift, my soul? Remember then, that the sphere of its exercise is the church of God, without reference to locality.; but see that it is a gift-a positive gift of God-not an imitation of others, lest thou shouldst become a troubler of the saints of God, a hinderer, not a help to their worship.
We will now take a brief glance at the various gifts here enumerated by the apostle, and may the Lord give thee spiritual discernment to see which, or how many, are thine.
" Whether prophecy, let us prophesy according to the proportion of faith." The general idea of prophesying is the foretelling of future events, though not limited to that office. We accordingly find the term prophet applied in a more general way in the Old Testament. The bearer of the message from God, whether relating to things present or things to come, is called a prophet; and so is the interpreter of the divine message. Of Abraham it is said, " He is a prophet, and he shall pray for thee, and thou shalt live." (Gen. 20:77Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine. (Genesis 20:7).) Moses, as the great interpreter of the mind of God to the Jews, is frequently spoken of as a prophet.
In the New Testament, those called "prophets," and classed with apostles, had a perfectly distinct mission from Old Testament prophets, and must carefully be distinguished when studying the word of God. " And he gave some, apostles; and some, prophets." These were the two classes of workmen whom God especially used at the very beginning, when laying the foundation of the church; hence they are sometimes called "foundation gifts;" but there is no reason to believe that they were long continued to the church, though at different periods in her history there have been men raised up to do something like the work of apostles and prophets; such as the different periods of great revivals, and the Reformation. The apostles were the inspired, infallible, authoritative messengers of Christ; the prophets were only occasionally so, but explained to others with great clearness, what they themselves had learned from the holy scriptures, or from inspired men. "Though I have the gift of prophecy, and understand all mysteries and all knowledge. ." " He that prophesieth speaketh unto men to edification, and exhortation, and comfort." Thus we see they had a special gift for the proper expounding of all scripture, and for the proper application of it to their hearers.
The New Testament prophet was also as the mouth of God, delivering the particular communication he had received, whether designed for instruction or exhortation. No form of ministration gave the hearer such a sense of the immediateness of the divine presence as prophesying, or such a certainty that the mind of God was being expressed. Thus it was the most intimate and direct dealing of God with the soul through man as His messenger. As an illustration of the peculiar power of this gift, nothing can be clearer than the case of the woman of Samaria. " Go, call thy husband," was the voice of God to her guilty conscience. She felt she was in the searching light of His presence, and at once confessed her sin. All was reality now, she concealed nothing. " The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: for thou hast had five husbands and he whom thou now hast is not thy husband: in that saidst thou truly." These words brought the conviction home to her heart that she stood revealed before God Himself, and that He who spoke to her was His prophet. " The woman saith unto him, Sir, I perceive that thou art a prophet." John 4:16-1916Jesus saith unto her, Go, call thy husband, and come hither. 17The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: 18For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. 19The woman saith unto him, Sir, I perceive that thou art a prophet. (John 4:16‑19).
And now, after thy careful and repeated meditations on this precious gift, what are thy thoughts as to its value? Only one deep, earnest, fervent desire to possess it. Lord, give me this power, is my constant, heart-felt prayer. A thousand times I have mourned my feebleness here. Highest in character, and most desirable of all the gifts, as it gives the anxious inquirer to feel that God is speaking to him, not the servant; that it is the voice of God he hears, not man's; that it is the authority of God he must bow to, not the conclusions of the preacher. There may be many teachers and preachers, whose ministrations may be a comfort and blessing to others, but who are strangers to this divine art-this power of putting the soul in direct contact with God Himself, and setting the soul in the light of the divine presence.
Only one other thought, and we pass on. Whatever gift, or gifts, we may have from the Lord, all must be used in subjection to Him, and regulated by His word. Even prophecy must be " according to the proportion of faith." We must never go beyond our measure; if we do, we shall end in the flesh, though we commenced in the spirit. Unless a man's teaching is in full accordance with scripture, he has no right to consider himself entitled to the confidence of others, however great his gift. So says the apostle, " If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord." This is authoritative and unchangeable. The Lord give us to judge all by His own word; whether speaker or hearer, teacher or taught, we have no other standard.
Verse 7. " Or ministry, let us wait on our ministry; or he that teacheth, on teaching." The terms minister and ministry are sometimes employed in reference to the apostles, to teachers, and to all who serve in the gospel; and sometimes in a more restricted sense, as to the office of deacon
and the deaconship. The latter seems to be the appropriate application of the word " ministry" here. The deacons were a class of officers who were to attend to the poor and the sick, and the external affairs of the church generally. (See Acts 6:1-31And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. 2Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. 3Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. (Acts 6:1‑3); Phil. 1:11Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: (Philippians 1:1); 1 Tim. 3:8-138Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; 9Holding the mystery of the faith in a pure conscience. 10And let these also first be proved; then let them use the office of a deacon, being found blameless. 11Even so must their wives be grave, not slanderers, sober, faithful in all things. 12Let the deacons be the husbands of one wife, ruling their children and their own houses well. 13For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. (1 Timothy 3:8‑13).) And if a man's gift lay in ministering thus to the saints, he was to attend to it. Or ministry, let us wait on our ministry." This is a real service of love, and one most acceptable to the Lord Jesus Christ and to His poor saints, and he who is thus privileged, will show his wisdom by occupying himself in his own gift, and not be attempting that which he is neither called to nor qualified for. Great wisdom and spiritual discernment are required, in order to
use the office of a deacon well;" and distribute wisely that which may be called one's own money, or money entrusted to us by others. We must look at "the poor of the flock" from the Master's point of view, and love them through His affection.
" Or he that teacheth, on teaching." The teacher is one who not only knows and enjoys the truth himself, but has the gift of so unfolding it as to lead others to see it, enjoy it, own its weight and importance; at the same time, the teacher must not be confounded with the prophet, nor teaching with prophesying. The apostle is particularly energetic in keeping everyone to his own work in the unity of the body, and from engaging in a service for which he has no divinely given fitness.
The first thing to be ascertained is the character of our gift, and secondly its measure. And he who serves diligently according to its nature and measure, will be recognized and esteemed by his brethren, and owned of God for help and blessing in His assembly: but on the other hand, if a brother is vain of his gift, mistakes its nature, or pushes it beyond its measure, he is not led of the Spirit, he is acting in the flesh, and when this is felt, his ministry must be unacceptable. And what follows? He complains that his gift is not appreciated-for he has a real gift-whereas, it was the forwardness of nature that was rejected, not the godly exercise of his gift, " according to the proportion of faith." This is one of the bitter roots which sometimes spring up and trouble the assembly of God. The Lord give us all to watch against this with a godly jealousy, so that there may be no ungracious criticisms, unworthy partialities, hard judging, on the one hand, or vain assumption on the other. Lord, give us to be only too happy to serve Thee however small our gift, if it be only to hand a hymn-book to a stranger, or conduct him to a seat. The thought, oh! the wondrous thought-Jesus died for me! is enough to gird thee for the humblest work. Never forget this, my soul, and it will always keep thee humble and always girded to serve.
Teachers, though in some respects resembling the prophets, are expressly distinguished from them. " And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." The apostles were the inspired communicators of God's mind to man, and invested with power to govern in the name of the Lord. The prophets were not only occasionally connected with the revelation of truth before unknown, but used of God in the important work of so expounding and applying scripture, as to set the soul in the light of His presence. Teachers are distinguished from apostles and prophets, inasmuch as they were not necessarily inspired, and are classed with the regular and permanent gifts of Christ to His church. The word of God is the standard by which all teachers must be tried, however great their gift or acceptance. And He gave some, " evangelists, pastors, and teachers." These we have still with us, thank the Lord, and many of them working for Him, notwithstanding the general confusion and broken state of the professing church. Fitness to teach is a gift of the ascended Lord, and which all ought to possess who take the place of teachers. No mere human appointment or education can make a man a minister of Christ. How truly happy to be able to say with the apostle, " Our sufficiency is of God, who bath made us able ministers of the new testament; not of the letter, but of the Spirit; for the letter killeth, but the Spirit giveth life." 2 Cor. 3:5, 65Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; 6Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. (2 Corinthians 3:5‑6).
Verse 8. " Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity." The teacher has chiefly to do with the understanding, the exhorter with the conscience. It requires great grace to be an exhorter, and equally great grace to receive the word of exhortation. The gift is now rare in the church of God. Few have grace to bring the keen edge of the word down upon the conscience, and at the same time make the person feel that love rules, and that his good is the only object in view. Exhortation includes admonition, consolation; urging to practical duties, dissuading from the neglect of duty, pointing out shortcomings, applying the promises or the threatenings of scripture as the case may be. But we need not dwell on the difficulties of the exhorter, and the still greater difficulty of submitting to the exhortation. They must be apparent to all. Personal feelings are apt to arise and false motives to be imputed; still, the apostle presses the exercise of the gift as needed and wholesome for the members of the body of Christ. The Lord grant that in this day of high-mindedness, of insubjection to the word of God, our lives may be a constant testimony to the will of Christ, and our diligent attention to the things of the Lord both publicly and privately, a constant exhortation to our fellow-Christians. Then it will be not only, Do as I say, but do as I do.
"He that giveth, let him do it with simplicity." The apostle is here speaking of gifts, not of office; and of the manner in which the various duties of Christians, as members of one body, ought to be performed. He whose gift is riches, and who giveth of his substance for the wants of the poor, or the work of the Lord, is to do it with simplicity. Here pause a moment, my soul; allow thyself to be arrested by this weighty caution. Nothing is more difficult than to distribute money according to this word of the Lord. " Simplicity" here means "singleness of heart, fearing God;" and again, " In singleness of your heart, as unto Christ." (Col. 3:2424Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. (Colossians 3:24); Eph. 6:55Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; (Ephesians 6:5); 2 Cor. 1:1212For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward. (2 Corinthians 1:12).) How searching is the word of God It guards against ostentation, love of praise, wrong motives, improper objects; and on the other hand, it warns us against all evasive pretexts, such as, " Not convenient, I have so many calls, I am not able to give." At the same time, the Christian is but a steward, whether he distributes what may be called his own, or the bounty of the church, and he is entitled to look for " simplicity and godly sincerity" in the applicant as well as in himself. There are many plausible appeals made for money, which, when carefully examined, are found to be neither simple nor sincere. He must also watch against the artful pleader putting his soul in bondage, and making him unhappy. There is only one remedy for all the difficulties connected with giving, as for all other things. The giver must walk before the Lord with purity of motive, free from all improper designs, and waiting to do His will with an honest, impartial simplicity. When the eye is single, the whole body is full of light; perplexity with darkness flees away, the mind of God is discerned, and the clear light of heaven shines on the steward's way.
"He that ruleth, with diligence." Those who are called to exercise the gift of ruler or leader in the assembly of God, are required to do so with the closest attention and zeal. Much sorrow, alienation of feeling, coldness, irregularity in attendance, might be prevented by the watchful and faithful discharge of the ruler's duties. Prevention is better than cure; and in nothing more so than in a community of free, intelligent, but sensitive minds and encompassed with many infirmities. He needs a skilful eye to watch the countenance, to mark the movements, and to notice the first change in conduct. One may be observed hurrying off rather quickly at the close of a meeting, so as to avoid speaking or being spoken to. Why is this? It was not so lately. On inquiry, it is found that offense has been taken from supposed neglect, or the heart has been wounded by the apparent partiality of the ruler himself. Misunderstanding prevails.
Such a state of things calls for immediate, faithful, wise, and tender dealing. There may be faults on both sides; grace must reign; still, that which is right must not be overlooked. But carelessness, indolence, on the part of the ruler at such a moment, might be ruinous to the peace and the prosperity of the assembly. The strong must bear with the weak, and everything like partiality, especially on the part of those who have influence in a meeting, must be carefully avoided. Though we cannot love all alike, we must not manifest our love to some to the grief and wounding of others. Vigilance and fidelity must be the watchword of the ruler, but he must not forget to cherish and manifest the love of Him who died for the flock, and rose again to fold in His everlasting embrace His blood-bought sheep and lambs.
"He that showeth mercy, with cheerfulness." This is a fine gift, and one much to be coveted by all who visit the poor and the afflicted. We are not only to show mercy, but to show it with such a cheerful spirit, as to manifest that, if it be a consolation to them, it is a pleasure to us. The value of any service of love rendered to the children of sorrow, mainly depends on the spirit in which it is done. It should be our watchful study to spare the feelings of the poor in our acts of benevolence, to soothe the sorrows of the sick, to shed a bright radiance in the chamber of suffering or death, and always to leave behind us the sweet fragrance of the name of Jesus.