Romans 12

rifice being perfect in its kind, and the intention of the offerer being such that both can be acceptable and well pleasing to God, who searches the heart. All these phrases are sacrificial, and show that there must be a complete surrender of the person - the body, the whole man, mind and flesh, to be given to God; and that he is to consider himself no more his own, but the entire property of his Maker. Your reasonable service - Nothing can be more consistent with reason than that the work of God should glorify its Author. We are not our own, we are the property of the Lord, by the right of creation and redemption; and it would be as unreasonable as it would be wicked not to live to his glory, in strict obedience to his will. The reasonable service, λογικην λατρειαν, of the apostle, may refer to the difference between the Jewish and Christian worship. The former religious service consisted chiefly in its sacrifices, which were δι' αλογων, of irrational creatures, i.e. the lambs, rams, kids, bulls, goats, etc., which were offered under the law. The Christian service or worship is λογικη, rational, because performed according to the true intent and meaning of the law; the heart and soul being engaged in the service. He alone lives the life of a fool and a madman who lives the life of a sinner against God; for, in sinning against his Maker he wrongs his own soul, loves death, and rewards evil unto himself. Reasonable service, λογικην λατρειαν, "a religious service according to reason," one rationally performed. The Romanists make this distinction between λατρεια, and δουλεια, latreia and douleia, (or dulia, as they corruptly write it), worship and service, which they say signify two kinds of religious worship; the first proper to God, the other communicated to the creatures. But δουλεια, douleia, services, is used by the Septuagint to express the Divine worship. See Deu 13:4 ; Jdg 2:7 ; 1Sam 7:3 , and 1Sam 12:10 : and in the New Testament, Mat 6:24 ; Luk 6:23 ; Rom 16:18 ; Col 3:24 . The angel refused δουλειαν, douleia, Rev 22:7 , because he was συνδουλος sundoulos, a fellow servant; and the Divine worship is more frequently expressed by this word δουλεια, douleia, service, than by λατρεια, latreia, worship. The first is thirty-nine times in the Old and New Testament ascribed unto God, the other about thirty times; and latreia, worship or service, is given unto the creatures, as in Lev 23:7 , Lev 23:8 , Lev 23:21 ; Num 28:18 ; yea, the word signifies cruel and base bondage, Deu 28:48 : once in the New Testament it is taken for the worship of the creatures, Rom 1:25 . The worshipping of idols is forbidden under the word λατρεια, latreia, thirty-four times in the Old Testament, and once in the New, as above; and twenty-three times under the term δουλεια, douleia, in the Old Testament; and St. Paul uses δουλευειν Θεὡ, and λατρευειν Θεὡ indifferently, for the worship we owe to God. See Rom 1:9 , Rom 1:25 ; Rom 12:1 , Gal 4:8 , Gal 4:9 ; 1Thes 1:9 ; Mat 6:24 . And Ludouicus Vives, a learned Romanist, has proved out of Suidas, Xenophon, and Volla, that these two words are usually taken the one for the other, therefore the popish distinction, that the first signifies "the religious worship due only to God," and the second, "that which is given to angels, saints, and men," is unlearned and false. - See Leigh's Crit. Sacra. Verse 2 And be not conformed to this world - By this world, αιωνι τουτῳ, may be understood that present state of things both among the Jews and Gentiles; the customs and fashions of the people who then lived, the Gentiles particularly, who had neither the power nor the form of godliness; though some think that the Jewish economy, frequently termed עולם הזה olam hazzeh, this world, this peculiar state of things, is alone intended. And the apostle warns them against reviving usages that Christ had abolished: this exhortation still continues in full force. The world that now is - This present state of things, is as much opposed to the spirit of genuine Christianity as the world then was. Pride, luxury, vanity, extravagance in dress, and riotous living, prevail now, as they did then, and are as unworthy of a Christian's pursuit as they are injurious to his soul, and hateful in the sight of God. Be ye transformed - Μεταμορφουσθε, Be ye metamorphosed, transfigured, appear as new persons, and with new habits, as God has given you a new form of worship, so that ye serve in the newness of the spirit, and not in the oldness of the letter. The word implies a radical, thorough, and universal change, both outward and inward. Seneca, Epis. vi, shows us the force of this word when used in a moral sense. Sentio, says he, non Emendari me tantum, sed Transfigurari; "I perceive myself not to be amended merely, but to be transformed:" i. e entirely renewed. By the renewing of your mind - Let the inward change produce the outward. Where the spirit, the temper, and disposition of the mind, Eph 4:23 , are not renewed, an outward change is of but little worth, and but of short standing. That ye may prove - Εις το δοκιμαζειν, That ye may have practical proof and experimental knowledge of, the will of God - of his purpose and determination, which is good in itself; infinitely so. Acceptable, ευαρεστον, well pleasing to and well received by every mind that is renewed and transformed. And perfect - Τελειον, Finished and complete: when the mind is renewed, and the whole life changed, then the will of God is perfectly fulfilled; for this is its grand design in reference to every human being. These words are supposed by Schoettgen to refer entirely to the Jewish law. The Christians were to renounce this world - the Jewish state of things; to be transformed, by having their minds enlightened in the pure and simple Christian worship, that they might prove the grand characteristic difference between the two covenants: the latter being good in opposition to the statutes which were not good, Eze 20:25 ; acceptable, in opposition to those sacrifices and offerings which God would not accept, as it is written, Psa 40:6-8 ; and perfect, in opposition to that system which was imperfect, and which made nothing perfect, and was only the shadow of good things to come. There are both ingenuity and probability in this view of the subject. Verse 3 Through the grace given unto me - By the grace given St. Paul most certainly means his apostolical office, by which he had the authority, not only to preach the Gospel, but also to rule the Church of Christ. This is the meaning of the word, ἡ χαρις, in Eph 3:8 : Unto me who am less than the least of all saints is this grace given - is conceded this office or employment immediately by God himself; that I should preach among the Gentiles the unsearchable riches of Christ. Not to think - more highly - Μη ὑπερφρονειν, Not to act proudly; to arrogate nothing to himself on account of any grace he had received, or of any office committed to him. But to think soberly - Αλλα φρονειν εις το σωφρονειν. The reader will perceive here a sort of paronomasia, or play upon words: φρονειν, from φρην, the mind, signifies to think, mind, relish, to be of opinion, etc.; and σωφρονειν from σοος, sound, and φρην, the mind, signifies to be of a sound mind; to think discreetly, modestly, humbly. Let no man think himself more or greater than God has made him; and let him know that what ever he is or has of good or excellence, he has it from God; and that the glory belongs to the giver, and not to him who has received the gift. Measure of faith - Μετρον πιστεως. It is very likely, as Dr. Moore has conjectured, that the πιστις, faith, here used, means the Christian religion; and the measure, the degree of knowledge and experience which each had received in it, and the power this gave him of being useful in the Church of God. See Rom 12:6 . Verse 4 For as we have many members - As the human body consists of many parts, each having its respective office, and all contributing to the perfection and support of the whole; each being indispensably necessary in the place which it occupies, and each equally useful though performing a different function; Verse 5 So we, being many - We who are members of the Church of Christ, which is considered the body of which he is the head, have various offices assigned to us, according to the measure of grace, faith and religious knowledge which we possess; and although each has a different office, and qualifications suitable to that office, yet all belong to the same body; and each has as much need of the help of another as that other has of his; therefore, let there be neither pride on the one hand, nor envy on the other. The same metaphor, in nearly the same words, is used in Synopsis Sohar, page 13. "As man is divided into various members and joints, united among themselves, and raised by gradations above each other, and collectively compose one body; so all created things are members orderly disposed, and altogether constitute one body. In like manner the law, distributed into various articulations, constitutes but one body." See Schoettgen. Verse 6 Having then gifts differing, etc. - As the goodness of God, with this view of our mutual subserviency and usefulness, has endowed us with different gifts and qualifications, let each apply himself to the diligent improvement of his particular office and talent, and modestly keep within the bounds of it, not exalting himself or despising others. Whether prophecy - That prophecy, in the New Testament, often means the gift of exhorting, preaching, or of expounding the Scriptures, is evident from many places in the Gospels, Acts, and St. Paul's Epistles, see 1Cor 11:4 , 1Cor 11:5 ; and especially 1Cor 14:3 : He that prophesieth speaketh unto men to edification, and exhortation, and comfort. This was the proper office of a preacher; and it is to the exercise of this office that the apostle refers in the whole of the chapter from which the above quotations are made. See also Luk 1:76 ; Luk 7:28 ; Act 15:32 ; 1Cor 14:29 . I think the apostle uses the term in the same sense here - Let every man who has the gift of preaching and interpreting the Scriptures do it in proportion to the grace and light he has received from God, and in no case arrogate to himself knowledge which he has not received; let him not esteem himself more highly on account of this gift, or affect to be wise above what is written, or indulge himself in fanciful interpretations of the word of God. Dr. Taylor observes that the measure of faith, Rom 12:3 , and the proportion of faith, Rom 12:6 , seem not to relate to the degree of any gift considered in itself, but rather in the relation and proportion which it bore to the gifts of others; for it is plain that he is here exhorting every man to keep soberly within his own sphere. It is natural to suppose that the new converts might be puffed up with the several gifts that were bestowed upon them; and every one might be forward to magnify his own to the disparagement of others: therefore the apostle advises them to keep each within his proper sphere; to know and observe the just measure and proportion of the gift intrusted to him, not to gratify his pride but to edify the Church. The αναλογια της πιστεως, which we here translate the proportion of faith, and which some render the analogy of faith, signifies in grammar "the similar declension of similar words;" but in Scriptural matters it has been understood to mean the general and consistent plan or scheme of doctrines delivered in the Scriptures; where every thing bears its due relation and proportion to another. Thus the death of Christ is commensurate in its merits to the evils produced by the fall of Adam. The doctrine of justification by faith bears the strictest analogy or proportion to the grace of Christ and the helpless, guilty, condemned state of man: whereas the doctrine of justification by Works is out of all analogy to the demerit of sin, the perfection of the law, the holiness of God, and the miserable, helpless state of man. This may be a good general view of the subject; but when we come to inquire what those mean by the analogy of faith who are most frequent in the use of the term, we shall find that it means neither more nor less than their own creed; and though they tell you that their doctrines are to be examined by the Scriptures, yet they give you roundly to know that you are to understand these Scriptures in precisely the same way as they have interpreted them. "To the law and to the testimony," says Dr. Campbell, "is the common cry; only every one, the better to secure the decision on the side he has espoused, would have you previously resolve to put no sense whatever on the law and the testimony but what his favourite doctrine will admit. Thus they run on in a shuffling, circular sort of argument, which, though they studiously avoid exposing, is, when dragged into the open light, neither more nor less than this; 'you are to try our doctrine by the Scriptures only; but then you are to be very careful that you explain the Scripture solely by our doctrine.' A wonderful plan of trial, which begins with giving judgment, and ends with examining the proof, wherein the whole skill and ingenuity of the judges are to be exerted in wresting the evidence so as to give it the appearance of supporting the sentence pronounced before hand." See Dr. Campbell's Dissertations on the Gospels, Diss. iv. sect. 14, vol. i, page 146, 8vo. edit., where several other sensible remarks may be found. Verse 7 Or ministry - Διακονια simply means the office of a deacon; and what this office was, see in the note on Act 6:4 (note), where the subject is largely discussed. Or he that teacheth - The teacher, διδασκαλος, was a person whose office it was to instruct others, who thereby catechizing, or simply explaining the grand truths of Christianity. Verse 8 Or he that exhorteth - Ὁ παρακαλων, The person who admonished and reprehended the unruly or disorderly; and who supported the weak and comforted the penitents, and those who were under heaviness through manifold temptations. He that giveth - He who distributeth the alms of the Church, with simplicity - being influenced by no partiality, but dividing to each according to the necessity of his case. He that ruleth - Ὁ προΐσταμενος, He that presides over a particular business; but as the verb προΐσταμαι also signifies to defend or patronize, it is probably used here to signify receiving and providing for strangers, and especially the persecuted who were obliged to leave their own homes, and were destitute, afflicted, and tormented. It might also imply the persons whose business it was to receive and entertain the apostolical teachers who traveled from place to place, establishing and confirming the Churches. In this sense the word προστατις is applied to Phoebe, Rom 16:2 : She hath been a Succorer of many, and of myself also. The apostle directs that this office should be executed with diligence, that such destitute persons should have their necessities as promptly and as amply supplied as possible. He that showeth mercy - Let the person who is called to perform any act of compassion or mercy to the wretched do it, not grudgingly nor of necessity, but from a spirit of pure benevolence and sympathy. The poor are often both wicked and worthless: and, if those who are called to minister to them as stewards, overseers, etc., do not take care, they will get their hearts hardened with the frequent proofs they will have of deception, lying, idleness, etc. And on this account it is that so many of those who have been called to minister to the poor in parishes, workhouses, and religious societies, when they come to relinquish their employment find that many of their moral feelings have been considerably blunted; and perhaps the only reward they get for their services is the character of being hard-hearted. If whatever is done in this way be not done unto the Lord, it can never be done with cheerfulness. Verse 9 Let love be without dissimulation - Ἡ αγαπη ανυποκριτος· Have no hypocritical love; let not your love wear a mask; make no empty professions. Love God and your neighbor; and, by obedience to the one and acts of benevolence to the other, show that your love is sincere. Abhor that which is evil - Αποστυγουντες το πονηρον· Hate sin as you would hate that hell to which it leads. Στυγεω signifies to hate or detest with horror; the preposition απο greatly strengthens the meaning. Στυξ, Styx, was a feigned river in hell by which the gods were wont to swear, and if any of them falsified this oath he was deprived of his nectar and ambrosia for a hundred years; hence the river was reputed to be hateful, and στυγεω signified to be as hateful as hell. Two MSS. read μισουντες, which signifies hating in the lowest sense of the term. The word in the text is abundantly more expressive, and our translation is both nervous and appropriate. Cleave to that which is good - Κολλωμενοι τῳ αγαθῳ· Be Cemented or Glued to that which is good; so the word literally signifies. Have an unalterable attachment to whatever leads to God, and contributes to the welfare of your fellow creatures. Verse 10 Be kindly affectioned one to another with brotherly love - It is difficult to give a simple translation of the original: τῃ φιλαδελφιᾳ εις αλληλους φιλοστοργοι. The word φιλαδελφια signifies that affectionate regard which every Christian should feel for another, as being members of the same mystical body: hence it is emphatically termed the love of the brethren. When William Penn, of deservedly famous memory, made a treaty with the Indians in North America, and purchased from them a large woody tract, which, after its own nature and his name, he called Pennsylvania, he built a city on it, and peopled it with Christians of his own denomination, and called the city from the word in the text, φιλαδελφια, Philadelphia; an appellation which it then bore with strict propriety: and still it bears the name. The word φιλοστοργος, which we translate kindly affectioned, from φιλος and στοργη, signifies that tender and indescribable affection which a mother bears to her child, and which almost all creatures manifest towards their young; and the word φιλος, or φιλεω, joined to it, signifies a delight in it. Feel the tenderest affection towards each other, and delight to feel it. "Love a brother Christian with the affection of a natural brother." In honor preferring one another - The meaning appears to be this: Consider all your brethren as more worthy than yourself; and let neither grief nor envy affect your mind at seeing another honored and yourself neglected. This is a hard lesson, and very few persons learn it thoroughly. If we wish to see our brethren honored, still it is with the secret condition in our own minds that we be honored more than they. We have no objection to the elevation of others, providing we may be at the head. But who can bear even to be what he calls neglected? I once heard the following conversation between two persons, which the reader will pardon my relating in this place, as it appears to be rather in point, and is worthy of regard. "I know not," said one, "that I neglect to do any thing in my power to promote the interest of true religion in this place, and yet I seem to be held in very little repute, scarcely any person even noticing me." To which the other replied: "My good friend, set yourself down for nothing, and if any person takes you for something it will be all clear gain." I thought this a queer saying: but how full of meaning and common sense! Whether the object of this good counsel was profited by it I cannot tell; but I looked on it and received instruction. Verse 11 Not slothful in business - That God, who forbade working on the seventh day, has, by the same authority, enjoined it on the other six days. He who neglects to labor during the week is as culpable as he is who works on the Sabbath. An idle, slothful person can never be a Christian. Fervent in spirit - Τῳ πνευματι ζεοντες· Do nothing at any time but what is to the glory of God, and do every thing as unto him; and in every thing let your hearts be engaged. Be always in earnest, and let your heart ever accompany your hand. Serving the Lord - Ever considering that his eye is upon you, and that you are accountable to him for all that you do, and that you should do every thing so as to please him. In order to this there must be simplicity in the Intention, and purity in the Affections. Instead of τῳ Κυριῳ δουλευοντες, serving the Lord, several MSS., as DFG, and many editions, have τῳ καιρῳ δουλευοντες, serving the time - embracing the opportunity. This reading Griesbach has received into the text, and most critics contend for its authenticity. Except the Codes Claromontanus, the Codex Augiensis, and the Codex Boernerianus, the first a MS. of the seventh or eighth century, the others of the ninth or tenth, marked in Griesbach by the letters DFG, all the other MSS. of this epistle have Κυριῳ, the Lord; a reading in which all the versions concur. Καιρῳ, the time, is not found in the two original editions; that of Complutum, in 1514, which is the first edition of the Greek Testament ever printed; and that of Erasmus, in 1516, which is the first edition published; the former having been suppressed for several years after it was finished at the press. As in the ancient MSS. the word Κυριῳ is written contractedly, ΚΩ, some appear to have read it καιρῳ instead of Κυριῳ; but I confess I do not see sufficient reason after all that the critics have said, to depart from the common reading. Verse 12 Rejoicing in hope - Of that glory of God that to each faithful follower of Christ shall shortly be revealed. Patient in tribulation - Remembering that what you suffer as Christians you suffer for Christ's sake; and it is to his honor, and the honor of your Christian profession, that you suffer it with an even mind. Continuing instant in prayer - Προσκαρτερουντες· Making the most fervent and intense application to the throne of grace for the light and power of the Holy Spirit; without which you can neither abhor evil, do good, love the brethren, entertain a comfortable hope, nor bear up patiently under the tribulations and ills of life. Verse 13 Distributing to the necessity of saints - Relieve your poor brethren according to the power which God has given you. Do good unto all men, but especially to them which are of the household of faith. Instead of χρειαις, necessities, some ancient MSS. have μνειαις, memorials; distributing to the memorials of the saints, which some interpret as referring to saints that were absent; as if he had said: Do not forget those in other Churches who have a claim on your bounty. But I really cannot see any good sense which this various reading can make in the text; I therefore follow the common reading. Given to hospitality - Την φιλοξενιαν διωκοντες, pursuing hospitality, or the duty of entertaining strangers. A very necessary virtue in ancient times, when houses of public accommodation were exceedingly scarce. This exhortation might have for its object the apostles, who were all itinerants; and in many cases the Christians, flying before the face of persecution. This virtue is highly becoming in all Christians, and especially in all Christian ministers, who have the means of relieving a brother in distress, or of succouring the poor wherever he may find them. But providing for strangers in distress is the proper meaning of the term; and to be forward to do this is the spirit of the duty. Verse 14 Bless them which persecute you - Ευλογειτε, Give good words, or pray for them that give you bad words, καταρασθε, who make dire imprecations against you. Bless them, pray for them, and on no account curse them, whatever the provocation may be. Have the loving, forgiving mind that was in your Lord. Verse 15 Rejoice with them that do rejoice - Take a lively interest in the prosperity of others. Let it be a matter of rejoicing to you when you hear of the health, prosperity, or happiness of any brother. Weep with them that weep - Labour after a compassionate or sympathizing mind. Let your heart feel for the distressed; enter into their sorrows, and bear a part of their burdens. It is a fact, attested by universal experience, that by sympathy a man may receive into his own affectionate feelings a measure of the distress of his friend, and that his friend does find himself relieved in the same proportion as the other has entered into his griefs. "But how do you account for this?" I do not account for it at all, it depends upon certain laws of nature, the principles of which have not been as yet duly developed. Verse 16 Be of the same mind - Live in a state of continual harmony and concord, and pray for the same good for all which you desire for yourselves. Mind not high things - Be not ambitious; affect nothing above your station; do not court the rich nor the powerful; do not pass by the poor man to pay your court to the great man; do not affect titles or worldly distinctions; much less sacrifice your conscience for them. The attachment to high things and high men is the vice of little, shallow minds. However, it argues one important fact, that such persons are conscious that they are of no worth and of no consequence in Themselves, and they seek to render themselves observable and to gain a little credit by their endeavors to associate themselves with men of rank and fortune, and if possible to get into honorable employments; and, if this cannot be attained, they affect honorable Titles. But condescend to men of low estate - Be a companion of the humble, and pass through life with as little noise and show as possible. Let the poor, godly man be your chief companion; and learn from his humility and piety to be humble and godly. The term συναπαγομενοι, which we translate condescend, from συν, together, and απαγω, to lead, signifies to be led, carried, or dragged away to prison with another; and points out the state in which the primitive Christians were despised and rejected of men, and often led forth to prison and death. False or man-pleasing professors would endeavor to escape all this disgrace and danger by getting into the favor of the great, the worldly, and the irreligious. There have not been wanting, in all ages of the Church, persons who, losing the savour of Divine things from their own souls by drinking into a worldly spirit, have endeavored to shun the reproach of the cross by renouncing the company of the godly, speaking evil of the way of life, and perhaps sitting down in the chair of the scorner with apostates like themselves. And yet, strange to tell, these men will keep up a form of godliness! for a decent outside is often necessary to enable them to secure the ends of their ambition. Be not wise in your own conceits - Be not puffed up with an opinion of your own consequence; for this will prove that the consequence itself is imaginary. Be not wise, παρ' ἑαυτοις, by yourselves - do not suppose that wisdom and discernment dwell alone with you. Believe that you stand in need both of help and instruction from others. Verse 17 Recompense, etc. - Do not take notice of every little injury you may sustain. Do not be litigious. Beware of too nice a sense of your own honor; intolerable pride is at the bottom of this. The motto of the royal arms of Scotland is in direct opposition to this Divine direction - Nemo me impune lacesset, of which "I render evil for evil to every man," is a pretty literal translation. This is both antichristian and abominable, whether in a state or in an individual. Provide things honest - Be prudent, be cautious, neither eat, drink, nor wear, but as you pay for every thing. "Live not on trust, for that is the way to pay double;" and by this means the poor are still kept poor. He who takes credit, even for food or raiment, when he has no probable means of defraying the debt, is a dishonest man. It is no sin to die through lack of the necessaries of life when the providence of God has denied the means of support; but it is a sin to take up goods without the probability of being able to pay for them. Poor man! suffer poverty a little; perhaps God is only trying thee for a time; and who can tell if he will not turn again thy captivity. Labour hard to live honestly; if God still appear to withhold his providential blessing, do not despair; leave it all to him; do not make a sinful choice; he cannot err. He will bless thy poverty, while he curses the ungodly man's blessings. Verse 18 If it be possible - To live in a state of peace with one's neighbors, friends, and even family, is often very difficult. But the man who loves God must labor after this, for it is indispensably necessary even for his own sake. A man cannot have broils and misunderstandings with others, without having his own peace very materially disturbed: he must, to be happy, be at peace with all men, whether they will be at peace with him or not. The apostle knew that it would be difficult to get into and maintain such a state of peace, and this his own words amply prove: And if it be possible, as much as lieth in you, live peaceably. Though it be but barely possible, labor after it. Verse 19 Dearly beloved, avenge not yourselves - Ye are the children of God, and he loves you; and because he loves you he will permit nothing to be done to you that he will not turn to your advantage. Never take the execution of the law into your own hands; rather suffer injuries. The Son of man is come, not to destroy men's lives, but to save: be of the same spirit. When he was reviled, he reviled not again. It is the part of a noble mind to bear up under unmerited disgrace; little minds are litigious and quarrelsome. Give place unto wrath - Δοτε τοπον τῃ οργῃ· Leave room for the civil magistrate to do his duty, he holds the sword for this purpose; and if he be unfaithful to the trust reposed in him by the state, leave the matter to God, who is the righteous judge: for by avenging yourselves you take your cause both out of the hands of the civil magistrate and out of the hands of God. I believe this to be the meaning of give place to wrath, οργῃ, punishment; the penalty which the law, properly executed, will inflict. This is well expressed by the author of the book of Ecclesiasticus, 19:17: Admonish thy neighbor before thou threaten him, and, not being, angry, Give Place to the Law of the Most High. Vengeance is mine - This fixes the meaning of the apostle, and at once shows that the exhortation, Rather give place to wrath or punishment, means, Leave the matter to the judgment of God; it is his law that in this case is broken; and to him the infliction of deserved punishment belongs. Some think it means, "Yield a little to a man when in a violent passion, for the sake of peace, until he grow cooler." I will repay - In my own time and in my own way. But he gives the sinner space to repent, and this longsuffering leads to salvation. Dr. Taylor, after Dr. Benson, conjectures that the apostle in these directions had his eye upon the indignities which the Jews, and probably the Christians too, (for they were often confounded by the heathen), suffered by the edict of Claudius, mentioned Act 18:2 , which "commanded all Jews to depart from Rome." Upon this occasion Aquila and Priscilla removed to Corinth, where Paul found them, and dwelt with them a considerable time. No doubt they gave him a full account of the state of the Christian Church at Rome, and of every thing relating to the late persecution under Claudius. That emperor's edict probably died with him, if it were not repealed before, and then the Jews and Christians (if the Christians were also expelled) returned again to Rome; for Aquila and Priscilla were there when Paul wrote this epistle, Rom 16:3 , which was in the fourth year of Nero, successor to Claudius. Verse 20 If thine enemy hunger, feed him - Do not withhold from any man the offices of mercy and kindness; you have been God's enemy, and yet God fed, clothed, and preserved you alive: do to your enemy as God has done to you. If your enemy be hungry, feed him; if he be thirsty, give him drink: so has God dealt with you. And has not a sense of his goodness and long-suffering towards you been a means of melting down your heart into penitential compunction, gratitude, and love towards him? How know you that a similar conduct towards your enemy may not have the same gracious influence on him towards you? Your kindness may be the means of begetting in him a sense of his guilt; and, from being your fell enemy, he may become your real friend! This I believe to be the sense of this passage, which many have encumbered with difficulties of their own creating. The whole is a quotation from Pro 25:21 , Pro 25:22 , in the precise words of the Septuagint; and it is very likely that the latter clause of this verse, Thou shalt heap coals of fire upon his head, is a metaphor taken from smelting metals. The ore is put into the furnace, and fire put both under and over, that the metal may be liquefied, and, leaving the scoriae and dross, may fall down pure to the bottom of the furnace. This is beautifully expressed by one of our own poets, in reference to this explanation of this passage: - "So artists melt the sullen ore of lead, By heaping coals of fire upon its head. In the kind warmth the metal learns to glow, And pure from dross the silver runs below." It is most evident, from the whole connection of the place and the apostle's use of it, that the heaping of the coals of fire upon the head of the enemy is intended to produce not an evil, but the most beneficial effect; and the following verse is an additional proof of this. Verse 21 Be not overcome of evil - Do not, by giving place to evil, become precisely the same character which thou condemnest in another. Overcome evil with good - however frequently he may grieve and injure thee, always repay him with kindness; thy good-will, in the end, may overcome his evil. 1. Thomas Aquinas has properly said: Vincitur a malo qui vult peccare in alium, quia ille peccavit in ipsum. "He is overcome of evil who sins against another, because he sins against him." A moral enemy is more easily overcome by kindness than by hostility. Against the latter he arms himself; and all the evil passions of his heart concentrate themselves in opposition to him who is striving to retaliate, by violence, the injurious acts which he has received from him. But where the injured man is labouring to do him good for his evil - to repay his curses with blessings and prayers, his evil passions have no longer any motive, any incentive; his mind relaxes; the turbulence of his passions is calmed; reason and conscience are permitted to speak; he is disarmed, or, in other words, he finds that he has no use for his weapons; he beholds in the injured man a magnanimous friend whose mind is superior to all the insults and injuries which he has received, and who is determined never to permit the heavenly principle that influences his soul to bow itself before the miserable, mean, and wretched spirit of revenge. This amiable man views in his enemy a spirit which he beholds with horror, and he cannot consent to receive into his own bosom a disposition which he sees to be so destructive to another; and he knows that as soon as he begins to avenge himself, he places himself on a par with the unprincipled man whose conduct he has so much reason to blame, and whose spirit he has so much cause to abominate. He who avenges himself receives into his own heart all the evil and disgraceful passions by which his enemy is rendered both wretched and contemptible. There is the voice of eternal reason in "Avenge not yourselves: - overcome evil with good;" as well as the high authority and command of the living God. 2. The reader will, no doubt, have observed with pleasure the skill and address, as well as the Divine wisdom, with which the apostle has handled the important subjects which he has brought forth to view in the preceding chapters. Nothing can be more regular or judicious than his plan of proceeding. He first shows the miserable, wretched, fallen, degraded state of man; next, the merciful provision which God has made for his salvation, and lastly, the use which man should make of the mercies of his God. He shows us, in a most pointed manner, the connection that subsists between the doctrines of the Gospel and practical piety. From the beginning of the first to the end of the eleventh chapter he states and defends the grand truths of Christianity, and from the beginning of the twelfth to the end of the epistle he shows the practical use of these doctrines. This is a point which is rarely considered by professors; multitudes run to the Epistle to the Romans for texts to prop up their peculiar system of doctrine, but how few go to this sacred book for rules relative to holy life! They abound in quotations from the doctrinal parts, but seldom make that use of them which the apostle makes in this chapter. "I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service, and be not conformed to this world, etc." Now we learn from the use which the apostle makes of his doctrines, that whatsoever teaching comes from God leads to a holy and useful life. And if we hold any doctrine that does not excite us to labor after the strictest conformity to the will of God in all our tempers, spirit, and actions, we may rest assured that either that doctrine is not of God, or we make an improper use of it. He that knows God best, loves and resembles him most. Introduction Subjection to civil governors inculcated, from the consideration that civil government is according to the ordinance of God; and that those who resist the lawfully constituted authorities shall receive condemnation, Rom 13:1 , Rom 13:2 . And those who are obedient shall receive praise, Rom 13:3 . The character of a lawful civil governor, Rom 13:4 . The necessity of subjection, Rom 13:5 . The propriety of paying lawful tribute, Rom 13:6 , Rom 13:7 . Christians should love one another, Rom 13:8-10 . The necessity of immediate conversion to God proved from the shortness and uncertainty of time, Rom 13:11 , Rom 13:12 . How the Gentiles should walk so as to please God, and put on Christ Jesus in order to their salvation, Rom 13:13 , Rom 13:14 . To see with what propriety the apostle introduces the important subjects which he handles in this chapter, it is necessary to make a few remarks on the circumstances in which the Church of God then was. It is generally allowed that this epistle was written about the year of our Lord 58, four or five years after the edict of the Emperor Claudius, by which all the Jews were banished from Rome. And as in those early times the Christians were generally confounded with the Jews, it is likely that both were included in this decree. For what reason this edict was issued does not satisfactorily appear. Suetonius tells us that it was because the Jews were making continual disturbances under their leader Christus. (See the note on Act 18:2 .) That the Jews were in general an uneasy and seditious people is clear enough from every part of their own history. They had the most rooted aversion to the heathen government; and it was a maxim with them that the world was given to the Israelites; that they should have supreme rule every where, and that the Gentiles should be their vassals. With such political notions, grounded on their native restlessness, it is no wonder if in several instances they gave cause of suspicion to the Roman government, who would be glad of an opportunity to expel from the city persons whom they considered dangerous to its peace and security; nor is it unreasonable on this account to suppose, with Dr. Taylor, that the Christians, under a notion of being the peculiar people of God, and the subjects of his kingdom alone, might be in danger of being infected with those unruly and rebellious sentiments: therefore the apostle shows them that they were, notwithstanding their honors and privileges as Christians, bound by the strongest obligations of conscience to be subject to the civil government. The judicious commentator adds: "I cannot forbear observing the admirable skill and dexterity with which the apostle has handled the subject. His views in writing are always comprehensive on every point; and he takes into his thoughts and instructions all parties that might probably reap any benefit by them. As Christianity was then growing, and the powers of the world began to take notice of it, it was not unlikely that this letter might fall into the hands of the Roman magistrates. And whenever that happened it was right, not only that they should see that Christianity was no favourer of sedition, but likewise that they should have an opportunity of reading their own duty and obligations. But as they were too proud and insolent to permit themselves to be instructed in a plain, direct way, therefore the apostle with a masterly hand, delineates and strongly inculcates the magistrate's duty; while he is pleading his cause with the subject, and establishing his duty on the most sure and solid ground, he dexterously sides with the magistrate, and vindicates his power against any subject who might have imbibed seditious principles, or might be inclined to give the government any disturbance; and under this advantage he reads the magistrate a fine and close lecture upon the nature and ends of civil government. A way of conveyance so ingenious and unexceptionable that even Nero himself, had this epistle fallen into his hands, could not fail of seeing his duty clearly stated, without finding any thing servile or flattering on the one hand, or offensive or disgusting on the other. "The attentive reader will be pleased to see with what dexterity, truth, and gravity the apostle, in a small compass, affirms and explains the foundation, nature, ends, and just limits of the magistrate's authority, while he is pleading his cause, and teaching the subject the duty and obedience he owes to the civil government." - Dr. Taylor's Notes, page 352. Verse 1 Let every soul be subject unto the higher powers - This is a very strong saying, and most solemnly introduced; and we must consider the apostle as speaking, not from his own private judgment, or teaching a doctrine of present expediency, but declaring the mind of God on a subject of the utmost importance to the peace of the world; a doctrine which does not exclusively belong to any class of people, order of the community, or offici

hat 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. 4 For as we have many members in one body, and all members have not the same office: 5 So we, being many, are one body in Christ, and every one members one of another. 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; 7 Or ministry, let us wait on our ministering: or he that teacheth, on teaching; 8 Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. 9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. 10 Be kindly affectioned one to another with brotherly love; in honour preferring one another; 11 Not slothful in business; fervent in spirit; serving the Lord; 12 Rejoicing in hope; patient in tribulation; continuing instant in prayer; 13 Distributing to the necessity of saints; given to hospitality. 14 Bless them which persecute you: bless, and curse not. 15 Rejoice with them that do rejoice, and weep with them that weep. 16 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. 17 Recompense to no man evil for evil. Provide things honest in the sight of all men. 18 If it be possible, as much as lieth in you, live peaceably with all men. 19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. 20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. 21 Be not overcome of evil, but overcome evil with good. We may observe here, according to the scheme mentioned in the contents, the apostle's exhortations, I. Concerning our duty to God, We see what is godliness. 1. It is to surrender ourselves to God, and so to lay a good foundation. We must first give our own selves unto the Lord, 2 Cor. viii. 5 . This is here pressed as the spring of all duty and obedience, v. 1, 2 . Man consists of body and soul, Gen. ii. 7 ; Eccl. xii. 7 . (1.) The body must be presented to him, v. 1 . The body is for the Lord, and the Lord for the body, 1 Cor. vi. 13, 14 . The exhortation is here introduced very pathetically: I beseech you, brethren. Though he was a great apostle, yet he calls the meanest Christians brethren, a term of affection and concern. He uses entreaty; this is the gospel way: As though God did beseech you by us, 2 Cor. v. 20 . Though he might with authority command, yet for love's sake he rather beseeches, Philem. 8, 9 . The poor useth entreaty, Prov. xviii. 23 . This is to insinuate the exhortation, that it might come with the more pleasing power. Many are sooner wrought upon if they be accosted kindly, are more easily led than driven. Now observe, [1.] The duty pressed—to present our bodies a living sacrifice, alluding to the sacrifices under the law, which were presented or set before God at the altar, ready to be offered to him. Your bodies —your whole selves; so expressed because under the law the bodies of beasts were offered in sacrifice, 1 Cor. vi. 20 . Our bodies and spirits are intended. The offering was sacrificed by the priest, but presented by the offerer, who transferred to God all his right, title, and interest in it, by laying his hand on the head of it. Sacrifice is here taken for whatsoever is by God's own appointment dedicated to himself; see 1 Pet. ii. 5 . We are temple, priest, and sacrifice, as Christ was in his peculiar sacrificing. There were sacrifices of atonement and sacrifices of acknowledgment. Christ, who was once offered to bear the sins of many, is the only sacrifice of atonement; but our persons and performances, tendered to God through Christ our priest, are as sacrifices of acknowledgment to the honour of God. Presenting them denotes a voluntary act, done by virtue of that absolute despotic power which the will has over the body and all the members of it. It must be a free-will offering. Your bodies; not your beasts. Those legal offerings, as they had their power from Christ, so they had their period in Christ. The presenting of the body to God implies not only the avoiding of the sins that are committed with or against the body, but the using of the body as a servant of the soul in the service of God. It is to glorify God with our bodies ( 1 Cor. vi. 20 ), to engage our bodies in the duties of immediate worship, and in a diligent attendance to our particular callings, and be willing to suffer for God with our bodies, when we are called to it. It is to yield the members of our bodies as instruments of righteousness, ch. vi. 13 . Though bodily exercise alone profits little, yet in its place it is a proof and product of the dedication of our souls to God. First, Present them a living sacrifice; not killed, as the sacrifices under the law. A Christian makes his body a sacrifice to God, though he does not give it to be burned. A body sincerely devoted to God is a living sacrifice. A living sacrifice, by way of allusion—that which was dead of itself might not be eaten, much less sacrificed, Deut. xiv. 21 ; and by ways of opposition—"The sacrifice was to be slain, but you may be sacrificed, and yet live on"—an unbloody sacrifice. The barbarous heathen sacrificed their children to their idol-gods, not living, but slain sacrifices: but God will have mercy, and not such sacrifice, though life is forfeited to him. A living sacrifice, that is, inspired with the spiritual life of the soul. It is Christ living in the soul by faith that makes the body a living sacrifice, Gal. ii. 20 . Holy love kindles the sacrifices, puts life into the duties; see ch. vi. 13 . Alive, that is, to God, v. 11 . Secondly, They must be holy. There is a relative holiness in every sacrifice, as dedicated to God. But, besides this, there must be that real holiness which consists in an entire rectitude of heart and life, by which we are conformed in both to the nature and will of God: even our bodies must not be made the instruments of sin and uncleanness, but set apart for God, and put to holy uses, as the vessels of the tabernacle were holy, being devoted to God's service. It is the soul that is the proper subject of holiness; but a sanctified soul communicates a holiness to the body it actuates and animates. That is holy which is according to the will of God; when the bodily actions are no, the body is holy. They are the temples of the Holy Ghost, 1 Cor. vi. 19 . Possess the body in sanctification, 1 Thess. iv. 4, 5 . [2.] The arguments to enforce this, which are three:— First, Consider the mercies of God: I beseech you by the mercies of God. An affectionate obtestation, and which should melt us into a compliance: dia ton oiktirmon tou Theou. This is an argument most sweetly cogent. There is the mercy that is in God and the mercy that is from God—mercy in the spring and mercy in the streams: both are included here; but especially gospel-mercies (mentioned ch. ix. ), the transferring of what the Jews forfeited and lost by their unbelief unto us Gentiles ( Eph. iii. 4-6 ): the sure mercies of David, Isa. lv. 3 . God is a merciful God, therefore let us present our bodies to him; he will be sure to use them kindly, and knows how to consider the frames of them, for he is of infinite compassion. We receive from him every day the fruits of his mercy, particularly mercy to our bodies: he made them, he maintains them, he bought them, he has put a great dignity upon them. It is of the Lord's mercies that we are not consumed, that our souls are held in life; and the greatest mercy of all is that Christ hath made not his body only, but his soul, an offering for sin, that he gave himself for us and gives himself to us. Now surely we cannot but be studying what we shall render to the Lord for all this. And what shall we render? Let us render ourselves as an acknowledgment of all these favours—all we are, all we have, all we can do; and, after all, it is but very poor returns for very rich receivings: and yet, because it is what we have, Secondly, It is acceptable to God. The great end we should all labour after is to be accepted of the Lord ( 2 Cor. v. 9 ), to have him well-pleased with our persons and performances. Now these living sacrifices are acceptable to God; while the sacrifices of the wicked, though fat and costly, are an abomination to the Lord. It is God's great condescension that he will vouchsafe to accept of any thing in us; and we can desire no more to make us happy; and, if the presenting of ourselves will but please him, we may easily conclude that we cannot bestow ourselves better. Thirdly, It is our reasonable service. There is an act of reason in it; for it is the soul that presents the body. Blind devotion, that has ignorance for the mother and nurse of it, is fit to be paid only to those dunghill-gods that have eyes and see not. Our God must be served in the spirit and with the understanding. There is all the reason in the world for it, and no good reason can possibly be produced against it. Come now, and let us reason together, Isa. i. 18 . God does not impose upon us any thing hard or unreasonable, but that which is altogether agreeable to the principles of right reason. Ten logiken latreian hymon — your service according to the word; so it may be read. The word of God does not leave out the body in holy worship. That service only is acceptable to God which is according to the written word. It must be gospel worship, spiritual worship. That is a reasonable service which we are able and ready to give a reason for, in which we understand ourselves. God deals with us as with rational creatures, and will have us so to deal with him. Thus must the body be presented to God. (2.) The mind must be renewed for him. This is pressed ( v. 2 ): " Be you transformed by the renewing of your mind; see to it that there be a saving change wrought in you, and that it be carried on." Conversion and sanctification are the renewing of the mind, a change not of the substance, but of the qualities of the soul. It is the same with making a new heart and a new spirit—new dispositions and inclinations, new sympathies and antipathies; the understanding enlightened, the conscience softened, the thoughts rectified; the will bowed to the will of God, and the affections made spiritual and heavenly: so that the man is not what he was—old things are passed away, all things are become new; he acts from new principles, by new rules, with new designs. The mind is the acting ruling part of us; so that the renewing of the mind is the renewing of the whole man, for out of it are the issues of life, Prov. iv. 23 . The progress of sanctification, dying to sin more and more and living to righteousness more and more, is the carrying on of this renewing work, till it be perfected in glory. This is called the transforming of us; it is like putting on a new shape and figure. Metamorphousthe — Be you metamorphosed. The transfiguration of Christ is expressed by this word ( Matt. xvii. 2 ), when he put on a heavenly glory, which made his face to shine like the sun; and the same word is used 2 Cor. iii. 18 , where we are said to be changed into the same image from glory to glory. This transformation is here pressed as a duty; not that we can work such a change ourselves: we could as soon make a new world as make a new heart by any power of our own; it is God's work, Ezek. xi. 19 ; xxxvi. 26, 27 . But be you transformed, that is, "use the means which God hath appointed and ordained for it." It is God that turns us, and then we are turned; but we must frame our doings to turn, Hos. v. 4 . "Lay your souls under the changing transforming influences of the blessed Spirit; seek unto God for grace in the use of all the means of grace." Though the new man be created of God, yet we must put it on ( Eph. iv. 24 ), and be pressing forward towards perfection. Now in this verse we may further observe, [1.] What is the great enemy to this renewing, which we must avoid; and that is, conformity to this world: Be not conformed to this world. All the disciples and followers of the Lord Jesus must be nonconformists to this world. Me syschematizesthe — Do not fashion yourselves according to the world. We must not conform to the things of the world; they are mutable, and the fashion of them is passing away. Do not conform either to the lusts of the flesh or the lusts of the eye. We must not conform to the men of the world, of that world which lies in wickedness, not walk according to the course of this world ( Eph. ii. 2 ); that is, we must not follow a multitude to do evil, Exod. xxiii. 2 . If sinners entice us, we must not consent to them, but in our places witness against them. Nay, even in things indifferent, and which are not in themselves sinful, we must so far not conform to the custom and way of the world as not to act by the world's dictates as our chief rule, nor to aim at the world's favours as our highest end. True Christianity consists much in a sober singularity. Yet we must take heed of the extreme of affected rudeness and moroseness, which some run into. In civil things, the light of nature and the custom of nations are intended for our guidance; and the rule of the gospel in those cases is a rule of direction, not a rule of contrariety. [2.] What is the great effect of this renewing, which we must labour after: That you may prove what is that good, and acceptable, and perfect will of God. by the will of God here we are to understand his revealed will concerning our duty, what the Lord our God requires of us. This is the will of God in general, even our sanctification, that will which we pray may be done by us as it is done by the angels; especially his will as it is revealed in the New Testament, where he hath in these last days spoken to us by his Son. First, The will of God is good, and acceptable, and perfect; three excellent properties of a law. It is good ( Mic. vi. 8 ); it is exactly consonant to the eternal reason of good and evil. It is good in itself. It is good for us. Some think the evangelical law is here called good, in distinction from the ceremonial law, which consisted of statutes that were not good, Ezek. xx. 25 . It is acceptable, it is pleasing to God; that and that only is so which is prescribed by him. The only way to attain his favour as the end is to conform to his will as the rule. It is perfect, to which nothing can be added. The revealed will of God is a sufficient rule of faith and practice, containing all things which tend to the perfection of the man of God, to furnish us thoroughly to every good work, 2 Tim. iii. 16, 17 . Secondly, That it concerns Christians to prove what is that will of God which is good, and acceptable, and perfect; that is, to know it with judgment and approbation, to know it experimentally, to know the excellency of the will of God by the experience of a conformity to it. It is to approve things that are excellent ( Phil. i. 10 ); it is dokimazein (the same word that is used here) to try things that differ, in doubtful cases readily to apprehend what the will of God is and to close in with it. It is to be of quick understanding in the fear of the Lord, Isa. xi. 3 . Thirdly, That those are best able to prove what is the good, and acceptable, and perfect will of God, who are transformed by the renewing of their mind. A living principle of grace is in the soul, as far as it prevails, an unbiassed unprejudiced judgment concerning the things of God. It disposes the soul to receive and entertain the revelations of the divine will. The promise is ( John vii. 17 ), If any man will do his will, he shall know of the doctrine. A good wit can dispute and distinguish about the will of God; while an honest, humble heart, that has spiritual senses exercised, and is delivered into the mould of the word, loves it, and practises it, and has the relish and savour of it. Thus to be godly is to surrender ourselves to God. 2. When this is done, to serve him in all manner of gospel obedience. Some hints of this we have here ( v. 11, 12 ), Serving the Lord. Wherefore do we present ourselves to him, but that we may serve him? Acts xxvii. 23 , Whose I am; and then it follows, whom I serve. To be religious is to serve God. How? (1.) We must make a business of it, and not be slothful in that business. Not slothful in business. There is the business of the world, that of our particular calling, in which we must not be slothful, 1 Thess. iv. 11 . But this seems to be meant of the business of serving the Lord, our Father's business, Luke ii. 49 . Those that would approve themselves Christians indeed must make religion their business—must choose it, and learn it, and give themselves to it; they must love it, and employ themselves in it, and abide by it, as their great and main business. And, having made it our business, we must not be slothful in it: not desire our own ease, and consult that, when it comes in competition with our duty. We must not drive on slowly in religion. Slothful servants will be reckoned with us wicked servants. (2.) We must be fervent in spirit, serving the Lord. God must be served with the spirit ( ch. i. 9 ; John iv. 24 ), under the influences of the Holy Spirit. Whatever we do in religion it is pleasing to God no further than it is done with our spirits wrought upon by the Spirit of God. And there must be fervency in the spirit—a holy zeal, and warmth, and ardency of affection in all we do, as those that love God not only with the heart and soul, but with all our hearts, and with all our souls. This is the holy fire that kindles the sacrifice, and carries it up to heaven, an offering of a sweet-smelling savour.— Serving the Lord. To kairo douleuontes (so some copies read it), serving the time, that is, improving your opportunities and making the best of them, complying with the present seasons of grace. (3.) Rejoicing in hope. God is worshipped and honoured by our hope and trust in him, especially when we rejoice in that hope, take a complacency in that confidence, which argues a great assurance of the reality and a great esteem of the excellency of the good hoped for. (4.) Patient in tribulation. Thus also God is served, not only by working for him when he calls us to work, but by sitting still quietly when he calls us to suffer. Patience for God's sake, and with an eye to his will and glory, is true piety. Observe, Those that rejoice in hope are likely to be patient in tribulation. It is a believing prospect of the joy set before us that bears up the spirit under all outward pressure. (5.) Continuing instant in prayer. Prayer is a friend to hope and patience, and we do in it serve the Lord. Proskarterountes. It signifies both fervency and perseverance in prayer. We should not be cold in the duty, nor soon weary of it, Luke xviii. 1 ; 1 Thess. v. 17 ; Eph. vi. 18 ; Col. iv. 2 . This is our duty which immediately respects God. II. Concerning our duty which respects ourselves; this is sobriety. 1. A sober opinion of ourselves, v. 3 . It is ushered in with a solemn preface: I say, through the grace given unto me: the grace f wisdom, by which he understood the necessity and excellency of this duty; the grace of apostleship, by which he had authority to press and enjoin it. "I say it, who am commissioned to say it, in God's name. I say it, and it is not for you to gainsay it." It is said to every one of us, one as well as another. Pride is a sin that is bred in the bone of all of us, and we have therefore each of us need to be cautioned and armed against it.— Not to think of himself more highly than he ought to think. We must take heed of having too great an opinion of ourselves, or putting too high a valuation upon our own judgments, abilities, persons, performances. We must not be self-conceited, nor esteem too much our own wisdom and other attainments, not think ourselves to be something, Gal. vi. 3 . There is a high thought of ourselves which we may and must have to think ourselves too good to be the slaves of sin and drudges to this world. But, on the other hand, we should think soberly, that is, we must have a low and modest opinion of ourselves and our own abilities, our gifts and graces, according to what we have received from God, and not otherwise. We must not be confident and hot in matters of doubtful disputation; not stretch ourselves beyond our line; not judge and censure those that differ from us; not desire to make a fair show in the flesh. These and the like are the fruits of a sober opinion of ourselves. The words will bear yet another sense agreeable enough. Of himself is not in the original; therefore it may be read, That no man be wise above what he ought to be wise, but be wise unto sobriety. We must not exercise ourselves in things too high for us ( Ps. cxxxi. 1, 2 ), not intrude into those things which we have not seen ( Col. ii. 18 ), those secret things which belong not to us ( Deut. xxix. 29 ), not covet to be wise above what is written. There is a knowledge that puffs up, which reaches after forbidden fruit. We must take heed of this, and labour after that knowledge which tends to sobriety, to the rectifying of the heart and the reforming of the life. Some understand it of the sobriety which keeps us in our own place and station, from intruding into the gifts and offices of others. See an instance of this sober modest care in the exercise of the greatest spiritual gifts, 2 Cor. x. 13-15 . To this head refers also that exhortation ( v. 16 ), Be not wise in your own conceits. It is good to be wise, but it is bad to think ourselves so; for there is more hope of a fool than of him that is wise in his own eyes. It was an excellent thing for Moses to have his face shine and not know it. Now the reasons why we must have such a sober opinion of ourselves, our own abilities and attainments, are these:— (1.) Because whatever we have that is good, God hath dealt it to us; every good and perfect gift comes from above, James i. 17 . What have we that we have not received? And, if we have received it, why then do we boast? 1 Cor. iv. 7 . The best and most useful man in the world is no more, no better, than what the free grace of God makes him every day. When we are thinking of ourselves, we must remember to think not how we attained, as though our might and the power of our hand had gotten us these gifts; but think how kind God hath been to us, for it is he that gives us power to do any thing that is good, and in him is all our sufficiency. (2.) Because God deals out his gifts in a certain measure: According to the measure of faith. Observe, The measure of spiritual gifts he calls the measure of faith, for this is the radical grace. What we have and do that is good is so far right and acceptable as it is founded in faith, and flows from faith, and no further. Now faith, and other spiritual gifts with it, are dealt by measure, according as Infinite Wisdom sees meet for us. Christ had the Spirit given him without measure, John iii. 34 . But the saints have it by measure; see Eph. iv. 7 . Christ, who had gifts without measure, was meek and lowly; and shall we, that are stinted, be proud and self-conceited? (3.) Because God has dealt out gifts to others as well as to us: Dealt to every man. Had we the monopoly of the Spirit, or a patent to be sole proprietors of spiritual gifts, there might be some pretence for this conceitedness of ourselves; but others have their share as well as we. God is a common Father, and Christ a common root, to all the saints, who all drive virtue from him; and therefore it ill becomes us to lift up ourselves, and to despise others, as if we only were the people in favour with heaven, and wisdom should die with us. This reasoning he illustrates by a comparison taken from the members of the natural body (as 1 Cor. xii. 12 ; Eph. iv. 16 ): As we have many members in one body, &c., v. 4, 5 . Here observe, [1.] All the saints make up one body in Christ, who is the head of the body, and the common centre of their unity. Believers lie not in the world as a confused disorderly heap, but are organized and knit together, as they are united to one common head, and actuated and animated by one common Spirit. [2.] Particular believers are members of this body, constituent parts, which speak them less than the whole, and in relation to the whole, deriving life and spirits from the head. Some members in the body are bigger and more useful than others, and each receives spirits from the head according to its proportion. If the little finger should receive as much nourishment as the leg, how unseemly and prejudicial would it be! We must remember that we are not the whole; we think above what is meet if we think so; we are but parts and members. [3.] All the members have not the same office ( v. 4 ), but each hath its respective place and work assigned it. The office of the eye is to see, the office of the hand is to work, &c. So in the mystical body, some are qualified for, and called to, one sort of work; others are, in like manner, fitted for, and called to, another sort of work. Magistrates, ministers, people, in a Christian commonwealth, have their several offices, and must not intrude one upon another, nor clash in the discharge of their several offices. [4.] Each member hath its place and office, for the good and benefit of the whole, and of every other member. We are not only members of Christ, but we are members one of another, v. 5 . We stand in relation one to another; we are engaged to do all the good we can one to another, and to act in conjunction for the common benefit. See this illustrated at large, 1 Cor. xii. 14 , &c. Therefore we must not be puffed up with a conceit of our own attainments, because, whatever we have, as we received it, so we received it not for ourselves, but for the good of others. 2. A sober use of the gifts that God hath given us. As we must not on the one hand be proud of our talents, so on the other hand we must not bury them. Take heed lest, under a pretence of humility and self-denial, we be slothful in laying out ourselves for the good of others. We must not say, "I am nothing, therefore I will sit still, and do nothing;" but, "I am nothing in myself, and therefore I will lay out myself to the utmost in the strength of the grace of Christ." He specifies the ecclesiastical offices appointed in particular churches, in the discharge of which each must study to do his own duty, for the preserving of order and the promotion of edification in the church, each knowing his place and fulfilling it. Having then gifts. The following induction of particulars supplies the sense of this general. Having gifts, let us use them. Authority and ability for the ministerial work are the gift of God.— Gifts differing. The immediate design is different, though the ultimate tendency of all is the same. According to the grace, charismata kata ten charin. The free grace of God is the spring and original of all the gifts that are given to men. It is grace that appoints the office, qualifies and inclines the person, works both to will and to do. There were in the primitive church extraordinary gifts of tongues, of discerning, of healing; but he speaks here of those that are ordinary. Compare 1 Cor. xii. 4 ; 1 Tim. iv. 14 ; 1 Pet. iv. 10 . Seven particular gifts he specifies ( v. 6-8 ), which seem to be meant of so many distinct offices, used by the prudential constitution of many of the primitive churches, especially the larger. There are two general ones here expressed by prophesying and ministering, the former the work of the bishops, the latter the work of the deacons, which were the only two standing officers, Phil. i. 1 . But the particular work belonging to each of these might be, and it should seem was, divided and allotted by common consent and agreement, that it might be done the more effectually, because that which is every body's work is nobody's work, and he despatches his business best that is vir unius negotii—a man of one business. Thus David sorted the Levites ( 1 Chron. xxiii. 4, 5 ), and in this wisdom is profitable to direct. The five latter will therefore be reduced to the two former. (1.) Prophecy. Whether prophecy, let us prophesy according to the proportion of faith. It is not meant of the extraordinary gifts of foretelling things to come, but the ordinary office of preaching the word: so prophesying is taken, 1 Cor. xiv. 1-3, &c.; xi. 4; 1 Thess. v. 20 . The work of the Old-Testament prophets was not only to foretel future things, but to warn the people concerning sin and duty, and to be their remembrancers concerning that which they knew before. And thus gospel preachers are prophets, and do indeed, as far as the revelation of the word goes, foretel things to come. Preaching refers to the eternal condition of the children of men, points directly at a future state. Now those that preach the word must do it according to the proportion of faith — kata ten analogian tes pisteos, that is, [1.] As to the manner of our prophesying, it must be according to the proportion of the grace of faith. He had spoken ( v. 3 ) of the measure of faith dealt to every man. Let him that preaches set all the faith he hath on work, to impress the truths he preaches upon his own heart in the first place. As people cannot hear well, so ministers cannot preach well, without faith. First believe and then speak, Ps. cxvi. 10 ; 2 Cor. iv. 13 . And we must remember the proportion of faith—that, though all men have not faith, yet a great many have besides ourselves; and therefore we must allow others to have a share of knowledge and ability to instruct, as well as we, even those that in less things differ from us. " Hast thou faith? Have it to thyself; and do not make it a ruling rule to others, remembering that thou hast but thy proportion." [2.] As to the matter of our prophesying, it must be according to the proportion of the doctrine of faith, as it is revealed in the holy scriptures of the Old and New Testament. By this rule of faith the Bereans tried Paul's preaching, Acts xvii. 11 . Compare Acts xxvi. 22 ; Gal. i. 9 . There are some staple-truths, as I may call them, some prima axiomata—first axioms, plainly and uniformly taught in the scripture, which are the touchstone of preaching, by which (though we must not despise prophesying) we must prove all things, and then hold fast that which is good, 1 Thess. v. 20, 21 . Truths that are more dark must be examined by those that are more clear; and then entertained when they are found to agree and comport with the analogy of faith; for it is certain one truth can never contradict another. See here what ought to be the great care of preachers—to preach sound doctrine, according to the form of wholesome words, Tit. ii. 8 ; 2 Tim. i. 13 . It is not so necessary that the prophesying be according to the proportion of art, the rules of logic and rhetoric; but it is necessary that it be according to the proportion of faith: for it is the word of faith that we preach. Now there are two particular works which he that prophesieth hath to mind—teaching and exhorting, proper enough to be done by the same person at the same time, and when he does the one let him mind that, when he does the other let him do that too as well as he can. If, by agreement between the ministers of a congregation, this work be divided, either constantly or interchangeably, so that one teaches and the other exhorts (that is, in our modern dialect, one expounds and the other preaches), let each do his work according to the proportion of faith. First, let him that teacheth wait on teaching. Teaching is the bare explaining and proving of gospel truths, without practical application, as in the expounding of the scripture. Pastors and teachers are the same office ( Eph. iv. 11 ), but the particular work is somewhat different. Now he that has a faculty of teaching, and has undertaken that province, let him stick to it. It is a good gift, let him use it, and give his mind to it. He that teacheth, let him be in his teaching; so some supply it, Ho didaskon, en te didaskalia. Let him be frequent and constant, and diligent in it; let him abide in that which is his proper work, and be in it as his element. See 1 Tim. iv. 15, 16 , where it is explained by two words, en toutois isthi, and epimene autois, be in these things and continue in them. Secondly, Let him that exhorteth wait on exhortation. Let him give himself to that. This is the work of the pastor, as the former of the teacher; to apply gospel truths and rules more closely to the case and condition of the people, and to press upon them that which is more practical. Many that are very accurate in teaching may yet be very cold and unskilful in exhorting; and on the contrary. The one requires a clearer head, the other a warmer heart. Now where these gifts are evidently separated (that the one excels in the one and the other in the other) it conduces to edification to divide the work accordingly; and, whatsoever the work is that we undertake, let us mind it. To wait on our work is to bestow the best of our time and thoughts upon it, to lay hold of all opportunities for it, and to study not only to do it, but to do it well. (2.) Ministry. If a man hath diakonian — the office of a deacon, or assistant to the pastor and teacher, let him use that office well—a churchwarden (suppose), an elder, or an overseer of the poor; and perhaps there were more put into these offices, and there was more solemnity in them, and a greater stress of care and business lay upon them in the primitive churches, than we are now well aware of. It includes all those offices which concern the ta exo of the church, the outward business of the house of God. See Neh. xi. 16 . Serving tables, Acts vi. 2 . Now let him on whom this care of ministering is devolved attend to it with faithfulness and diligence; particularly, [1.] He that giveth, let him do it with simplicity. Those church-officers that were the stewards of the church's alms, collected money, and distributed it according as the necessities of the poor were. Let them do it en aploteti — liberally and faithfully; not converting what they receive to their own use, nor distributing it with any sinister design, or with respect of person: not froward and peevish with the poor, nor seeking pretences to put them by; but with all sincerity and integrity, having no other intention in it than to glorify God and do good. Some understand it in general of all almsgiving: He that hath wherewithal, let him give, and give plentifully and liberally; so the word is translated, 2 Cor. viii. 2 ; ix. 13 . God loves a cheerful bountiful giver. [2.] He that ruleth with diligence. It should seem, he means those that were assistants to the pastors in exercising church-discipline, as their eyes, and hands, and mouth, in the government of the church, or those ministers that in the congregation did chiefly undertake and apply themselves to this ruling work; for we find those ruling that laboured in the word and doctrine, 1 Tim. v. 17 . Now such must do it with diligence. The word denotes both care and industry to discover what is amiss, to reduce those that go astray, to reprove and admonish those that have fallen, to keep the church pure. Those must take a great deal of pains that will approve themselves faithful in the discharge of this trust, and not let slip any opportunity that may facilitate and advance that work. [3.] He that showeth mercy with cheerfulness. Some think it is meant in general of all that in any thing show mercy: Let them be willing to do it, and take a pleasure in it; God loves a cheerful giver. But it seems to be meant of some particular church-officers, whose work it was to take care of the sick and strangers; and those were generally widows that were in this matter servants to the church-deaconesses ( 1 Tim. v. 9, 10 ), though others, it is likely, might be employed. Now this must be done with cheerfulness. A pleasing countenance in acts of mercy is a great relief and comfort to the miserable; when they see it is not done grudgingly and unwillingly, but with pleasant looks and gentle words, and all possible indications of readiness and alacrity. Those that have to do with such as are sick and sore, and commonly cross and peevish, have need to put on not only patience, but cheerfulness, to make the work the more easy and pleasant to them, and the more acceptable to God. III. Concerning that part of our duty which respects our brethren, of which we have many instances, in brief exhortations. Now all our duty towards one another is summer up in one word, and that a sweet work, love. In that is laid the foundation of all our mutual duty; and therefore the apostle mentions this first, which is the livery of Christ's disciples, and the great law of our religion: Let love be without dissimulation; not in compliment and pretence, but in reality; not in word and tongue only, 1 John iii. 18 . The right love is love unfeigned; not as the kisses of an enemy, which are deceitful. We should be glad of an opportunity to prove the sincerity of our love, 2 Cor. viii. 8 . More particularly, there is a love owing to our friends, and to our enemies. He specifies both. 1. To our friends. He that hath friends must show himself friendly. There is a mutual love that Christians owe, and must pay. (1.) An affectionate love ( v. 10 ): Be kindly affectioned one to another, with brotherly love, philostorgoi —it signifies not only love, but a readiness and inclination to love, the most genuine and free affection, kindness flowing out as from a spring. It properly denotes the love of parents to their children, which, as it is the most tender, so it is the most natural, of any, unforced, unconstrained; such must our love be to one another, and such it will be where there is a new nature and the law of love is written in the heart. This kind affection puts us on to express ourselves both in word and action with the greatest courtesy and obligingness that may be.— One to another. This may recommend the grace of love to us, that, as it is made our duty to love others, so it is as much their duty to love us. And what can be sweeter on this side heaven than to love and be beloved? He that thus watereth shall be watered also himself. (2.) A respectful love: In honour preferring one another. Instead of contending for superiority, let us be forward to give to others the pre-eminence. This is explained, Phil. ii. 3 , Let each esteem other better than themselves. And there is this good reason for it, because, if we know our own hearts, we know more evil by ourselves than we do by any one else in the world. We should be forward to take notice of the gifts, and graces, and performances of our brethren, and value them accordingly, be more forward to praise another, and more pleased to hear another praised, than ourselves; te time allelous proegoumenoi — going before, or leading one another in honour; so some read it: not in taking honour, but in giving honour. "Strive which of you shall be most forward to pay respect to those to whom it is due, and to perform all Christian offices of love (which are all included in the word honour) to your brethren, as there is occasion. Let all your contention be which shall be most humble, and useful, and condescending." So the sense is the same with Tit. iii. 14 , Let them learn, proistasthai — to go before in good works. For though we must prefer others (as our translation reads it), and put on others, as more capable and deserving than ourselves, yet we must not make that an excuse for our lying by and doing nothing, nor under a pretence of honouring others, and their serviceableness and performances, indulge ourselves in ease and slothfulness. Therefore he immediately adds ( v. 11 ), Not slothful in business. (3.) A liberal love ( v. 13 ): Distributing to the necessities of saints. It is but a mock love which rests in the verbal expressions of kindness and respect, while the wants of our brethren call for real supplies, and it is in the power of our hands to furnish them. [1.] It is no strange thing for saints in this world to want necessaries for the support of their natural live. In those primitive times prevailing persecutions must needs reduce many of the suffering saints to great extremities; and still the poor, even the poor saints, we have always with us. Surely the things of this world are not the best things; if they were, the saints, who are the favourites of heaven, would not be put off with so little of them. [2.] It is the duty of those who have wherewithal to distribute, or (as it might better be read) to communicate to those necessities. It is not enough to draw out the soul, but we must draw out the purse, to the hungry. See Jam. ii. 15, 16 ; 1 John iii. 17 . Communicating — koinonountes. It intimates that our poor brethren have a kind of interest in that which God hath given us; and that our reliving them should come from a sense and fellow-feeling of their wants, as though we suffered with them. The charitable benevolence of the Philippians to Paul is called their communicating with his affliction, Phil. iv. 14 . We must be ready, as we have ability and opportunity, to relieve any that are in want; but we are in a special manner bound to communicate to the saints. There is a common love owing to our fellow-creatures, but a special love owing to our fellow-christians ( Gal. vi. 10 ), Especially to those who are of the household of faith. Communicating, tais mneiais — to the memories of the saints; so some of the ancients read it, instead of tais chreiais. There is a debt owing to the memory of those who through faith and patience inherit the promises—to value it, to vindicate it, to embalm it. Let the memory of the just be blessed; so some read Prov. x. 7 . He mentions another branch of this bountiful love: Given to hospitality. Those who have houses of their own should be ready to entertain those who go about doing good, or who, for fear of persecution, are forced to wander for shelter. They had not then so much of the convenience of common inns as we have; or the wandering Christians durst not frequent them; or they had not wherewithal to bear the charges, and therefore it was a special kindness to bid them welcome on free-cost. Nor is it yet an antiquated superseded duty; as there is occasion, we must welcome strangers, for we know not the heart of a stranger. I was a stranger, and you took me in, is mentioned as one instance of the mercifulness of those that shall obtain mercy: ten philoxenian diokontes — following or pursuing hospitality. It intimates, not only that we must take opportunity, but that we must seek opportunity, thus to show mercy. As Abraham, who sat at the tent-door ( Gen. xviii. 1 ), and Lot, who sat in the gate of Sodom ( Gen. xix. 1 ), expecting travellers, whom they might meet and prevent with a kind invitation, and so they entertained angels unawares, Heb. xiii. 2 . (4.) A sympathizing love ( v. 15 ): Rejoice with those that do rejoice, and weep with those that weep. Where there is a mutual love between the members of the mystical body, there will be such a fellow-feeling. See 1 Cor. xii. 26 . True love will interest us in the sorrows and joys of one another, and teach us to make them our own. Observe the common mixture in this world, some rejoicing, and others weeping (as the people, Ezra iii. 12, 13 ), for the trial, as of other graces, so of brotherly love and Christian sympathy. Not that we must participate in the sinful mirths or mournings of any, but only in just and reasonable joys and sorrows: not envying those that prosper, but rejoicing with them; truly glad that others have the success and comfort which we have not; not despising those that are in trouble, but concerned for them, and ready to help them, as being ourselves in the body. This is to do as God does, who not only has pleasure in the prosperity of his servants ( Ps. xxxv. 27 ), but is likewise afflicted in all their afflictions, Isa. lxiii. 9 . (5.) A united love: " Be of the same mind one towards another ( v. 16 ), that is, labour, as much as you can, to agree in apprehension; and, wherein you come short of this, yet agree in affection; endeavour to be all one, not affecting to clash, and contradict, and thwart one another; but keep the unity of the Spirit in the bond of peace, Phil. ii. 2 ; iii. 15, 16 ; 1 Cor. i. 10 ; to auto eis allelous phronountes — wishing the same good to others that you do to yourselves;" so some understand it. This is to love our brethren as ourselves, desiring their welfare as our own. (6.) A condescending love: Mind not high things, but condescend to men of low estate, v. 16 . True love cannot be without lowliness, Eph. iv. 1, 2 ; Phil. ii. 3 . When our Lord Jesus washed his disciples' feet, to teach us brotherly love ( John xiii. 5 ; xiv. 34 ), it was designed especially to intimate to us that to love one another aright is to be willing to stoop to the meanest offices of kindness for the good of one another. Love is a condescending grace: Non bene conveniunt—majestas et amor—Majesty and love do but ill assort with each other. Observe how it is pressed here. [1.] Mind not high things. We must not be ambitious of honour and preferment, nor look upon worldly pomp and dignity with any inordinate value or desire but rather with a holy contempt. When David's advancements were high, his spirit was humble ( Ps. cxxxi. 1 ): I do not exercise myself in great matters. The Romans, living in the imperial city, which reigned over the kings of the earth ( Rev. xvii. 18 ), and was at that time in the meridian of its splendour, were perhaps ready to take occasion thence to think the better of themselves. Even the holy seed were tainted with this leaven. Roman Christians, as some citizens do upon the country; and therefore the apostle so often cautions them against high-mindedness; compare ch. xi. 20 . They lived near the court, and conversed daily with the gaiety and grandeur of it: "Well," saith he, "do not mind it, be not in love with it." [2.] Condescend to men of low estate — Tois tapeinois synapagomenoi. First, It may be meant of mean things, to which we must condescend. If our condition in the world be poor and low, our enjoyments coarse and scanty, our employments despicable and contemptible, yet we must bring our minds to it, and acquiesce in it. So the margin: Be contented with mean things. Be reconciled to the place which God in his providence hath put us in, whatever it be. We must account nothing below us but sin: stoop to mean habitations, mean fare, mean clothing, mean accommodations when they are our lot, and not grudge. Nay, we must be carried with a kind of impetus, by the force of the new nature (so the word synapagomai properly signifies, and it is very significant), towards mean things, when God appoints us to them; as the old corrupt nature is carried out towards high things. We must accommodate ourselves to mean things. We should make a low condition and mean circumstances more the centre of our desires than a high condition. Secondly, It may be meant of mean persons; so we read it (I think both are to be included) Condescend to men of low estate. We must associate with, and accommodate ourselves to, those that are poor and mean in the world, if they be such as fear God. David, though a king upon the throne, was a companion for all such, Ps. cxix. 63 . We need not be ashamed to converse with the lowly, while the great God overlooks heaven and earth to look at such. True love values grace in rags as well as in scarlet. A jewel is a jewel, though it lie in the dirt. The contrary to this condescension is reproved, Jam. ii. 1-4 . Condescend; that is, suit yourselves to them, stoop to them for their good; as Paul, 1 Cor. ix. 19 , &c. Some think the original word is a metaphor taken from travellers, when those that are stronger and swifter of foot stay for those that are weak and slow, make a halt, and take them with them; thus must Christians be tender towards their fellow travellers. As a means to promote this, he adds, Be not wise in your own conceits; to the same purport with v. 3 . We shall never find in our hearts to condescend to others while we find there so great a conceit of ourselves: and therefore this must needs be mortified. Me ginesthe phronimoi par heautois —" Be not wise by yourselves, be not confident of the sufficiency of your own wisdom, so as to despise others, or think you have no need of them ( Prov. iii. 7 ), nor be shy of communicating what you have to others. We are members one of another, depend upon one another, are obliged to one another; and therefore, Be not wise by yourselves, remembering it is the merchandise of wisdom that we profess; now merchandise consists in commerce, receiving and returning." (7.) A love that engages us, as much as lies in us, to live peaceably with all men, v. 18 . Even those with whom we cannot live intimately and familiarly, by reason of distance in degree or profession, yet we must with such live peaceably; that is, we must be harmless and inoffensive, not giving others occasion to quarrel with us; and we must be gall-less and unrevengeful, not taking occasion to quarrel with them. Thus must we labour to preserve the peace, that it be not broken, and to piece it again when it is broken. The wisdom from above is pure and peaceable. Observe how the exhortation is limited. It is not expressed so as to oblige us to impossibilities: If it be possible, as much as lies in you. Thus Heb. xii. 14 , Follow peace. Eph. iv. 3 , Endeavouring to keep. Study the things that make for peace.— If it be possible. It is not possible to preserve the peace when we cannot do it without offending God and wounding conscience: Id possumus quod jure possumus—That is possible which is possible without incurring blame. The wisdom that is from above is first pure and then peaceable, Jam. iii. 17 . Peace without purity is the peace of the devil's palace.— As much as lieth in you. There must be two words to the bargain of peace. We can but speak for ourselves. We may be unavoidably striven with; as Jeremiah, who was a man of contention ( Jer. xv. 10 ), and this we cannot help; our care must be that nothing be wanting on our parts to preserve the peace, Ps. cxx. 7 . I am for peace, though, when I speak, they are for war. 2. To our enemies. Since men became enemies to God, they have been found very apt to be enemies one to another. Let but the centre of love be once forsaken, and the lines will either clash and interfere, or be at an uncomfortable distance. And, of all men, those that embrace religion have reason to expect to meet with enemies in a world whose smiles seldom concur with Christ's. Now Christianity teaches us how to behave towards our enemies; and in this instruction it quite differs from all other rules and methods, which generally aim at victory and dominion; but this at inward peace and satisfaction. Whoever are our enemies, that wish us ill and seek to do us ill, our rule is to do them no hurt, but all the good we can. (1.) To do them no hurt ( v. 17 ): Recompense to no man evil for evil, for that is a brutish recompence, and befitting only those animals which are not conscious either of any being above them or of any state before them. Or, if mankind were made (as some dream) in a state of war, such recompences as these were agreeable enough; but we have not so learned God, who does so much for his enemies ( Matt. v. 45 ), much less have we so learned Christ, who died for us when we were enemies ( ch. v. 8 , 10 ), so loved that world which hated him without a cause.—" To no man; neither to Jew nor Greek; not to one that has been thy friend, for by recompensing evil for evil thou wilt certainly lose him; not to one that has been thine enemy, for by not recompensing evil for evil thou mayest perhaps gain him." To the same purport, v. 19 , Dearly beloved, avenge not yourselves. And why must this be ushered in with such an affectionate compellation, rather than any other of the exhortations of this chapter? Surely because this is intended for the composing of angry spirits, that are hot in the resentment of a provocation. He addresses himself to such in this endearing language, to mollify and qualify them. Any thing that breathes love sweetens the blood, lays the storm, and cools the intemperate heat. Would you pacify a brother offended? Call him dearly beloved. Such a soft word, fitly spoken, may be effectual to turn away wrath. Avenge not yourselves; that is, when any body has done you any ill turn, do not desire nor endeavour to bring the like mischief or inconvenience upon him. It is not forbidden to the magistrate to do justice to those that are wronged, by punishing the wrong-doer; nor to make and execute just and wholesome laws against malefactors; but it forbids private revenge, which flows from anger and ill-will; and this is fitly forbidden, for it is presumed that we are incompetent judges in our own case. Nay, if persons wronged in seeking the defence of the law, and magistrates in granting it, act from any particular personal pique or quarrel, and not from a concern that public peace and order be maintained and right done, even such proceedings, though seemingly regular, will fall under this prohibited self-revenging. See how strict the law of Christ is in this matter, Matt. v. 38-40 . It is forbidden not only to take it into our own hands to avenge ourselves, but to desire and thirst after event that judgment in our case which the law affords, for the satisfying of a revengeful humour. This is a hard lesson to corrupt nature; and therefore he subjoins, [1.] A remedy against it: Rather give place unto wrath. Not to our own wrath; to give place to this is to give place to the devil, Eph. iv. 26, 27 . We must resist, and stifle, and smother, and suppress this; but, First, To the wrath of our enemy. "Give place to it, that is, be of a yielding temper; do not answer wrath with wrath, but with love rather. Yielding pacifies great offences, Eccl. x. 4 . Receive affronts and injuries, as a stone is received into a heap of wool, which gives way to it, and so it does not rebound back, nor go any further." So it explains that of our Saviour ( Matt. v. 39 ), Whosoever shall smite thee on thy right cheek, turn to him the other also. Instead of meditating how to revenge one wrong, prepare to receive another. When men's passions are up, and the stream is strong, let it have its course, lest by an unseasonable opposition it be made to rage and swell the more. When others are angry, let us be calm; this is a remedy against revenge, and seems to be the genuine sense. But, Secondly, Many apply it to the wrath of God: "Give place to this, make room for him to take the throne of judgment, and let him alone to deal with thine adversary." [2.] A reason against it: For it is written, Vengeance is mine. We find it written, Deut. xxxii. 35 . God is the sovereign King, the righteous Judge, and to him it belongs to administer justice; for, being a God of infinite knowledge, by him actions are weighed in unerring balances; and, being a God of infinite purity, he hates sin and cannot endure to look upon iniquity. Some of this power he hath trusted in the hands of the civil magistrates ( Gen. ix. 6 ; ch. xiii. 4 ); their legal punishments therefore are to be looked upon as a branch of God's revengings. This is a good reason why we should not avenge ourselves; for, if vengeance be God's, then, First, We may not do it. We step into the throne of God if we do and take his work out of his hand. Secondly, We need not do it. For God will, if we meekly leave the matter with him; he will avenge us as far as there is reason or justice for it, and further we cannot desire it. See Ps. xxxviii. 14, 15 , I heard not, for thou wilt hear; and if God hears what need is there for me to hear? (2.) We must not only not to hurt to our enemies, but our religion goes higher, and teaches us to do them all the good we can. It is a command peculiar to Christianity, and which does highly commend it: Love your enemies, Matt. v. 44 . We are here taught to show that love to them both in word and deed. [1.] In word: Bless those who persecute you, v. 14 . It has been the common lot of God's people to be persecuted, either with a powerful hand or with a spiteful tongue. Now we are here taught to bless those that so persecute us. Bless them; that is, First, "Speak well of them. If there be any thing in them that is commendable and praiseworthy, take notice of it, and mention it to their honour." Secondly, "Speak respectfully to them, according as their place is, not rendering railing for railing, and bitterness for bitterness." And, Thirdly, We must wish well to them, and desire their good, so far from seeking any revenge. Nay, Fourthly, We must offer up that desire to God, by prayer for them. If it be not in the power of our hand to do any thing else for them, yet we can testify our good-will by praying for them, for which our master hath given us not only a rule, but an example to back that rule, Luke xxiii. 34 — Bless, and curse not. It denotes a thorough good-will in all the instances and expressions of it; not, "bless them when you are at prayer, and curse them at other times;" but, "bless them always, and curse not at all." Cursing ill becomes the mouths of those whose work it is to bless God, and whose happiness it is to be blessed of him. [2.] In deed ( v. 20 ): " If thine enemy hunger, as thou hast ability and opportunity, be ready and forward to show him any kindness, and do him any office of love for his good; and be never the less forward for his having been thine enemy, but rather the more, that thou mayest thereby testify the sincerity of thy forgiveness of him." It is said of archbishop Cranmer that the way for a man to make him his friend was to do him an ill turn. The precept is quoted from Prov. xxv. 21, 22 ; so that, high as it seems to be, the Old Testament was not a stranger to it. Observe here, First, What we must do. We must do good to our enemies. " If he hunger, do not insult over him, and say, Now God is avenging me of him, and pleading my cause; do not make such a construction of his wants. But feed him." Then, when he has need of thy help, and thou hast an opportunity of starving him and trampling upon him, then feed him ( psomize auton, a significant word)—"feed him abundantly, nay, feed him carefully and indulgently:" frustulatim pasce — feed him with small pieces, "feed him, as we do children and sick people, with much tenderness. Contrive to do it so as to express thy love. If he thirst, give him drink: potize auton — drink to him, in token of reconciliation and friendship. So confirm your love to him." Secondly, Why we must do this. Because in so doing thou shalt heap coals of fire on his head. Two senses are given of this, which I think are both to be taken in disjunctively. Thou shalt heap coals of fire on his head; that is, "Thou shalt either," 1. "Melt him into repentance and friendship, and mollify his spirit towards thee" (alluding to those who melt metals; they not only put fire under them, but heap fire upon them; thus Saul was melted and conquered with the kindness of David, 1 Sam. xxiv. 16 ; xxvi. 21 )—"thou wilt win a friend by it, and if thy kindness have not that effect then," 2. "It will aggravate his condemnation, and make his malice against thee the more inexcusable. Thou wilt hereby hasten upon him the tokens of God's wrath and vengeance." Not that this must be our intention in showing him kindness, but, for our encouragement, such will be the effect. To this purpose is the exhortation in the last verse, which suggests a paradox not easily understood by the world, that in all matters of strife and contention those that revenge are the conquered, and those that forgive are the conquerors. (1.) " Be not overcome of evil. Let not the evil of any provocation that is given you have such a power over you, or make such an impression upon you, as to dispossess you of yourselves, to disturb your peace, to destroy your love, to ruffle and discompose your spirits, to transport you to any indecencies, or to bring you to study or attempt any revenge." He that cannot quietly bear an injury is perfectly conquered by it. (2.) " But overcome evil with good, with the good of patience and forbearance, nay, and of kindness and beneficence to those that wrong you. Learn to defeat their ill designs against you, and either to change them, or at least to preserve your own peace." He that hath this rule over his spirit is better than the mighty. 3. To conclude, there remain two exhortations yet untouched, which are general, and which recommend all the rest as good in themselves, and of good report. (1.) As good in themselves ( v. 9 ): Abhor that which is evil, cleave to that which is good. God hath shown us what is good: these Christian duties are enjoined; and that is evil which is opposite to them. Now observe, [1.] We must not only not do evil, but we must abhor that which is evil. We must hate sin with an utter and irreconcilable hatred, have an antipathy to it as the worst of evils, contrary to our new nature, and to our true interest—hating all the appearances of sin, even the garment spotted with the flesh. [2.] We must not only do that which is good, but we must cleave to it. It denotes a deliberate choice of, a sincere affection for, and a constant perseverance in, that which is good. "So cleave to it as not to be allured nor affrighted from it, cleave to him that is good, even to the Lord ( Acts xi. 23 ), with a dependence and acquiescence." It is subjoined to the precept of brotherly love, as directive of it; we must love our brethren, but not love them so much as for their sakes to commit any sin, or omit any duty; not think the better of any sin for the sake of the person that commits it, but forsake all the friends in the world, to cleave to God and duty. There are three good lessons taught us in this chapter, where the apostle enlarges more upon his precepts than he had done in the foregoing chapter, finding them more needful to be fully pressed. I. A lesson of subjection to lawful authority, ver. 1-6 . II. A lesson of justice and love to our brethren, ver. 7-10 . III. A lesson of sobriety and godliness in ourselves, ver. 11 to the end . Obedience to Magistrates Enforced. ( a. d. 58.)

Sermon for the First Sunday after the Epiphany; Romans 12:1-5 THE FRUITS OF FAITH. 1 In the preceding sermons I have treated sufficiently of faith and love; and of crosses and afflictions, the promoters of hope. Faith, love and affliction bound the Christian's life. It is unnecessary that I should further discourse on these topics. As they--or anything pertaining to the life of the Christian--present themselves, reference may be had to those former postils. It is my purpose now briefly to make plain that the sum of all divine doctrine is simply Jesus Christ, as we have often heard. 2 This epistle lesson treats not of faith, but of the fruits of faith--love, unity, patience, self-denial, etc. Among these fruits, the apostle considers first the discipline of the body--the mortification of evil lusts. He handles the subject here in a manner wholly unlike his method in other epistles. In Galatians he speaks of crucifying the flesh with its lusts; in Hebrews and Colossians, of putting off the old man and mortifying the members on earth. Here he mentions presenting the body as a sacrifice; he dignifies it by the loftiest and most sacred terms. Why does he so? First, by making the terms glorious, he would the more emphatically urge us to yield this fruit of faith. The whole world regards the priest's office--his service and his dignity--as representing the acme of nobility and exaltation; and so it truly does. Now, if one would be a priest and exalted before God, let him set about this work of offering up his body to God; in other words, let him be humble, let him be nothing in the eyes of the world. 3 I will let every man decide for himself the difference between the outward priesthood of dazzling character and the internal, spiritual priesthood. The first is confined to a very few individuals; the second, Christians commonly share. One was ordained of men, independently of the Word of God; the other was established through the Word, irrespective of human devices. In that, the skin is besmeared with material oil; in this, the heart is internally anointed with the Holy Spirit. That applauds and extols its works; this proclaims and magnifies the grace of God, and his glory. That does not offer up the body with its lusts, but rather fosters the evil desires of the flesh; this sacrifices the body and mortifies its lusts. The former permits the offering up to itself of gold and property, of honor, of idleness and pleasure, and of all manner of lust on earth; the latter foregoes these things and accepts only the reverse of homage. That again sacrifices Christ in its awful perversions; this, satisfied with the atonement once made by Christ, offers up itself with him and in him, by making similar sacrifices. In fact, the two priesthoods accord about as well as Christ and Barabbas, as light and darkness, as God and the world. As little as smearing and shaving were factors in Christ's priesthood, so little will they thus procure for anyone the Christian priesthood. Yet Christ, with all his Christians, is priest. “Thou art a priest for ever after the order of Melchizedek.” Ps 110:4. The Christian priesthood will not admit of appointment. The priest is not made. He must be born a priest; must inherit his office. I refer to the new birth--the birth of water and the Spirit. Thus all Christians become priests, children of God and co-heirs with Christ the Most High Priest. 4 Men universally consider the title of priest glorious and honorable; it is acceptable to everyone. But the duties and the sacrifice of the office are rarely accepted. Men seem to be averse to these latter. The Christian priesthood costs life, property, honor, friends and all worldly things. It cost Christ the same on the holy cross. No man readily chooses death instead of life, and accepts pain instead of pleasure, loss instead of gain, shame rather than honor, enemies rather than friends, according to the example Christ set for us on the cross. And further, all this is to be endured, not for profit to one's self, but for the benefit of his neighbor and for the honor and glory of God. For so Christ offered up his body. This priesthood is a glorious one. 5 As I have frequently stated, the suffering and work of Christ is to be viewed in two lights: First, as grace bestowed on us, as a blessing conferred, requiring the exercise of faith on our part and our acceptance of the salvation offered. Second, we are to regard it an example for us to follow; we are to offer up ourselves for our neighbors' benefit and for the honor of God. This offering is the exercise of our love--distributing our works for the benefit of our neighbors. He who so does is a Christian. He becomes one with Christ, and the offering of his body is identical with the offering of Christ's body. This is what Peter calls offering sacrifices acceptable to God by Christ. He describes priesthood and offering in these words: “Ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.” I Pet 2:5. 6 Peter says “spiritual sacrifices,” but Paul says our bodies are to be offered up. While it is true that the body is not spirit, the offering of it is called a spiritual sacrifice because it is freely sacrificed through the Spirit, the Christian being uninfluenced by the constraints of the Law or the fear of hell. Such motives, however, sway the ecclesiasts, who have heaped tortures upon themselves by undergoing fasts, uncomfortable clothing, vigils, hard beds and other vain and difficult performances, and yet failed to attain to this spiritual sacrifice. Rather, they have wandered the farther from it because of their neglect to mortify their old Adam-like nature. They have but increased in presumption and wickedness, thinking by their works and merits to raise themselves in God's estimation. Their penances were not intended for the mortification of their bodies, but as works meriting for them superior seats in heaven. Properly, then, their efforts may be regarded a carnal sacrifice of their bodies, unacceptable to God and most acceptable to the devil. 7 But spiritual sacrifices, Peter tells us, are acceptable to God; and Paul teaches the same (Rom 8 13): “If by the Spirit ye put to death the deeds of the body, ye shall live.” Paul speaks of mortifying through the Spirit; Peter, of a spiritual sacrifice. The offering must first be slain. Paul's thought is: “If ye mortify the deeds of the body in your individual, chosen ways, unprompted by the Spirit or your own heart, simply through fear of punishment, that mortification--that sacrifice--will be carnal; and ye shall not live, but die a death the more awful.” The Spirit must mortify your deeds--spiritually it must be done; that is, with real enjoyment, unmoved by fear of hell, voluntarily, without expectation of meriting honor or reward, either temporal or eternal. This, mark you, is a spiritual sacrifice. However outward, gross, physical and visible a deed may be, it is altogether spiritual when wrought by the Spirit. Even eating and drinking are spiritual works if done through the Spirit. On the other hand, whatsoever is wrought through the flesh is carnal, no matter to what extent it may be a secret desire of the soul. Paul ( Gal 5:20 ) terms idolatry and heresies works of the flesh, notwithstanding they are invisible impulses of the soul. 8 In addition to this spiritual sacrifice--the mortifying of the deeds of the body--Peter mentions another, later on in the same chapter: “But ye are.... a royal priesthood.... that ye may show forth the excellencies of him who called you out of darkness into his marvelous light.” Here Peter touches upon the preaching office, the real sacrificial office, concerning which it is said ( Ps 50:23 ), “Whoso offereth the sacrifice of thanksgiving glorifieth me.” Preaching extols the grace of God. It is the offering of praise and thanks. Paul boasts ( Rom 15:16 ) that he sanctifies and offers the Gospel. But it is not our purpose to consider here this sacrifice of praise; though praise in the congregation may be included in the spiritual sacrifice, as we shall see. For he who offers his body to God also offers his tongue and his lips as instruments to confess, preach and extol the grace of God. On this topic, however, we shall speak elsewhere. Let us now consider the words of the text. OUR SPIRITUAL SERVICE. V.1. “I beseech you therefore, brethren.” 9 Paul does not say, “I command you.” He is preaching to those already godly Christians through faith in the new man; to hearers who are not to be constrained by commandments, but to be admonished. For the object is to secure voluntary renunciation of their old, sinful, Adam- like nature. He who will not cheerfully respond to friendly admonition is no Christian. And he who attempts by the restraints of law to compel the unwilling to renunciation, is no Christian preacher or ruler; he is but a worldly jailer. V.1. “By the mercies of God.” 10 A teacher of the Law enforces his restraints through threats and punishments. A preacher of grace persuades and incites by calling attention to the goodness and mercy of God. The latter does not desire works prompted by an unwilling spirit, or service that is not the expression of a cheerful heart. He desires that a joyous, willing spirit shall incite to the service Of God. He who cannot, by the gracious and lovely message of God's mercy so lavishly bestowed upon us in Christ, be persuaded in a spirit of love and delight to contribute to the honor of God and the benefit of his neighbor, is worthless to Christianity, and all effort is lost on him. How can one whom the fire of heavenly love and grace cannot melt, be rendered cheerfully obedient by laws and threats? Not human mercy is offered us, but divine mercy, and Paul would have us perceive it and be moved thereby. V.1. “To present your bodies.” 11 Many and various were the sacrifices of the Old Testament. But all were typical of this one sacrifice of the body, offered by Christ and his Christians. And there is not, nor can be, any other sacrifice in the New Testament. What more would one, or could one, offer than himself, all he is and all he has? When the body is yielded a sacrifice, all belonging to the body is yielded also. Therefore, the Old Testament sacrifices, with the priests and all the splendor, have terminated. How does the offering of a penny compare with that of the body? Indeed, such fragmentary patchwork scarcely deserves recognition as a sacrifice when the bodies of Christ and of his followers are offered. Consequently, Isaiah may truly say that in the New Testament such beggarly works are loathsome compared to real and great sacrifices: “He that killeth an ox is as he that slayeth a man; he that sacrificeth a lamb, as he that breaketh a dog's neck; he that offereth an oblation, as he that offereth swine's blood; he that burneth frankincense, as he that blesseth an idol.” Is 66:3. Similarly, also: “What unto me is the multitude of your sacrifices? saith Jehovah: I have had enough of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats.” Is 1:11. Thus, in plain words, Isaiah rejects all other sacrifices in view of this true one. 12 Our blind leaders, therefore, have most wretchedly deceived the world by their mass- offerings, for they have forgotten this one real sacrifice. The mass may be celebrated and at the same time the soul be not benefited, but rather injured. But the body cannot be offered without benefiting the soul. Under the New Testament dispensation, then, the mass cannot be a sacrifice, even were it ever one. For all the works, all the sacrifices of the New Testament, must be true and soul-benefiting. Otherwise they are not New Testament sacrifices. It is said ( Ps 25:10 ), “All the paths of Jehovah are lovingkindness and truth.” V.1. “A living sacrifice, holy, acceptable to God.” 13 Paul here makes use of the three words “living,” “holy” and “acceptable,” doubtless to teach that the sacrifices of the Old Testament are repealed and the entire priesthood abolished. The Old Testament sacrifices consisted of bullocks, sheep and goats. To these life was not spared. For the sacrifice they were slain, burned, consumed by the priests. But the New Testament sacrifice is a wonderful offering. Though slain, it still lives. Indeed, in proportion as it is slain and sacrificed, does it live in vigor. “If by the Spirit ye put to death the deeds of the body, ye shall live.” Rom 8:13. “For ye died, and your life is hid with Christ in God.” Col 3:3. “And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof.” Gal 5:24. 14 The word “living,” then, is to be spiritually understood--as having reference to the life before God and not to the temporal life. He who keeps his body under and mortifies its lusts does not live to the world; he does not lead the life of the world. The world lives in its lusts, and according to the flesh; it is powerless to live otherwise. True, the Christian is bodily in the world, yet he does not live after the flesh. As Paul says ( 2 Cor 10:3 ), “Though we walk in the flesh, we do not war according to the flesh”; and again ( Rom 8:1 ), “Who walk not after the flesh.” Such a life is, before God, eternal, and a true, living sacrifice. Such mortification of the body and of its lusts, whether effected by voluntary discipline or by persecution, is simply an exercise in and for the life eternal. 15 None of the Old Testament sacrifices were holy except in an external and temporal sense--until they were consumed. For the life of the animal was but temporal and external previous to the sacrifice. But the “living sacrifice” Paul mentions is righteous before God, and also externally holy. “Holy” implies simply, being designed for the service and the honor of God, and employed of God. Hence we must here understand the word “holy” as conveying the thought that we let God alone work in us and we be simply his holy instruments. As said in First Corinthians 6:19-20, “Your body is the temple of the Holy Ghost... and ye are not your own... therefore glorify God in your body, and in your spirit, which are God's.” Again ( Gal 6:17 ), “I bear branded on my body the marks of Jesus.” Now, he who performs a work merely for his own pleasure and to his own honor, profanes his sacrifice. So also do they who by their works seek to merit reward from God, whether temporal or eternal. The point of error is, they are not yet a slain sacrifice. The sacrifice cannot be holy unless it first lives; that is, unless it is slain before God, and slain in its own consciousness, and thus does not seek its own honor and glory. 16 The Old Testament sacrifices were not in themselves acceptable to God. Nor did they render man acceptable. But in the estimation of the world--before men--they were pleasing, even regarded highly worthy. Men thought thereby to render themselves well-pleasing in God's sight. But the spiritual sacrifice is, in man's estimation, the most repugnant and unacceptable of all things. It condemns, mortifies and opposes whatever, in man's judgment, is good and well-pleasing. For, as before stated, nature cannot do otherwise than to live according to the flesh, particularly to follow its own works and inventions. It cannot admit that all its efforts and designs are vain and worthy of mortification and of death. The spiritual sacrifice is acceptable to God, Paul teaches, however unacceptable it may be to the world. They who render this living, holy sacrifice are happy and assured of their acceptance with God; they know God requires the death of the lusts and inventions of the flesh, and he alone desires to live and work in us. 17 Consequently, Paul's use of the word “body” includes more than outward, sensual vices and crimes, as gluttony, fornication, murder; it includes everything not of the new spiritual birth but belonging to the old Adam nature, even its best and noblest faculties, outer and inner; the deep depravity of self-will, for instance, and arrogance, human wisdom and reason, reliance on our own good works, on our own spiritual life and on the gifts wherewith God has endowed our nature. To illustrate: Take the most spiritual and the wisest individuals on earth, and while it is true that a fraction of them are outwardly and physically chaste, their hearts, it will be found, are filled with haughtiness, presumption and self-will, while they delight in their own wisdom and peculiar conduct. No saint is wholly free from the deep depravity of the inner nature. Hence he must constantly offer himself up, mortifying his old deceitful self. Paul calls it sacrificing the body, because the individual, on becoming a Christian, lives more than half spiritually, and the evil propensities remaining to be mortified Paul attributes to the body as to the inferior, the less important, part of man; the part not as yet wholly under the Spirit's influence. V.1. “Which is your spiritual (reasonable) service.” 18 A clear distinction is here made between the services rendered God by Christians and those which the Jews rendered. The thought is: The Jews' service to God consisted in sacrifices of irrational beasts, but the service of Christians, in spiritual sacrifices--the sacrifice of their bodies, their very selves. The Jews offered gold and silver; they built an inanimate temple of wood and stone. Christians are a different people. Their sacrifices are not silver and gold. Their temple is not wood and stone; it is themselves. “Ye are a temple of God.” I Cor 3:16. Thus you observe the unfair treatment accorded Christians in ignoring their peculiar services and inducing the world to build churches, to erect altars and monasteries, and to manufacture bells, chalices and images by way of Christian service--works that would have been too burdensome for even the Jews. 19 In brief, this our reasonable service is rightly called a spiritual service of the heart, performed in the faith and the knowledge of God. Here Paul rejects all service not performed in faith as entirely unreasonable, even if rendered by the body and in outward act, and having the appearance of great holiness and spiritual life. Such have been the works, offerings, monkery and stringent life of the Papists, performed without the knowledge of God--having no command of God--and without spirit and heart. They have thought that so long as the works were performed they must be pleasing to God, independent of their faith. Such was also the service of the Jews in their works and offerings, and of all who knew not Christ and were without faith. Hence they were no better than the service and works of idolatrous and ignorant heathen. V.2. “And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God.” 20 As before said, the world cannot endure the sight or hearing of this living sacrifice; therefore it opposes it on every side. With its provocations and threats, its enticements and persecutions, it has every advantage, aided by the fact that our minds and spirits are not occupied with that spiritual sacrifice, but we give place to the dispositions and inclinations of the world. We must be careful, then, to follow neither the customs of the world nor our own reason or plausible theories. We must constantly subdue our dispositions and control our wills, not obeying the dictates of reason and desire. Always we are to conduct ourselves in a manner unlike the way of the world. So shall we be daily changed--renewed in our minds. That is, we come each day to place greater value on the things condemned by human reason--by the world. Daily we prefer to be poor, sick and despised, to be fools and sinners, until ultimately we regard death as better than life, foolishness as more precious than wisdom, shame nobler than honor, labor more blessed than wealth, and sin more glorious than human righteousness. Such a mind the world does not possess. The mind of the world is altogether unlike the Christian's. It not only continues unchanged and unrenewed in its old disposition, but is obdurate and very old. 21 God's will is ever good and perfect, ever gracious; but it is not at all times so regarded of men. Indeed, human reason imagines it to be the evil, unfriendly, abominable will of the devil, because what reason esteems highest, best and holiest, God's will regards as nothing and worthy of death. Therefore, Christian experience must come to the rescue and decide. It must feel and prove, must test and ascertain, whether one is prompted by a sincere and gracious will. He who perseveres and learns in this way will go forward in his experience, finding God's will so gracious and pleasing he would not exchange it for all the world's wealth. He will discover that acceptance of God's will affords him more happiness, even in poverty, disgrace and adversity, than is the lot of any worldling in the midst of earthly honors and pleasures. He will finally arrive at a degree of perfection making him inclined to exchange life for death, and, with Paul, to desire to depart that sin may no more live in him, and that the will of God may be done perfectly in himself in every relation. In this respect he is wholly unlike the world; he conducts himself very differently from it. For the world never has enough of this life, while the experienced Christian is ready to be removed. What the world seeks, he avoids; what it avoids, he seeks. 22 Paul, you will observe, does not consider the Christian absolutely free from sin, since he beseeches us to be “transformed by the renewing of the mind.” Where transformation and renewal are necessary, something of the old and sinful nature must yet remain. This sin is not imputed to Christians, because they daily endeavor to effect transformation and renovation. Sin exists in them against their will. Flesh and spirit are contrary to each other ( Gal 5:17 ), therefore we do not what we would. Rom 7:15. Paul makes particular mention of “the mind” here, by contrast making plainer what is intended by the “body” which he beseeches them to sacrifice. The scriptural sense of the word “mind” has already been sufficiently defined as “belief,” which is the source of either vice or virtue. For what I value, I believe to be right. I observe what I value, as do others. But when belief is wrong, conscience and faith have not control. Where unity of mind among men is lacking, love and peace cannot be present; and where love and faith are not present, only the world and the devil reign. Hence transformation by renewal of the mind is of vital importance. Now follows: SOBER THOUGHTS OF OURSELVES. V.3. “For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but so to think as to think soberly, according as God hath dealt to every man a measure of faith.” 23 Paul, in all his epistles, is careful to give this instruction to Christians. His purpose is to preserve simplicity of faith among them everywhere; to prevent sects and schisms in Christian life, which have their origin in differing minds, in diversity of belief. To make admonition the more forcible, he refers to his apostolic office; to the fact that he was, by the grace of God, chosen and sent to teach the things he advocates. His words here mean: “Ye possess many graces, but let everyone take heed to confine his belief and opinions to the limits of faith. Let him not esteem himself above another, nor attach to the gifts conferred upon himself greater value than he accords those conferred upon another. Otherwise he will be inclined to despise the lesser gifts and emphasize the more exalted ones, and to influence others to the same practice.” Where there is not such humility, recourse is had to works and to the honoring of gifts, while faith is neglected. Thus belief prompts to do as the world does, to value what is exalted and to despise what is humble. 24 This principle cannot be better illustrated than by the prevailing examples of our time. For instance, monks and priests have established spiritual orders which they regard highly meritorious. In this respect they do not think soberly, but extravagantly. They imagine ordinary Christians to be insignificant in comparison with them. But their orders represent neither faith nor love, and are not commanded by God. They are peculiar, something devised by the monks and priests themselves. Hence there is division. Because of the different beliefs, numerous sects exist, each striving for first place. Consequently, all the orders become unprofitable in God's sight. The love and faith and harmony which unite Christians are dissipated. 25 Paul teaches that, however varied the gifts and the outward works, none should, because of these, esteem himself good, nor regard himself better than others. Rather, every man should estimate his own goodness by his faith. Faith is something all Christians have, though not in equal measure, some possessing more and others less. However, in faith all have the same possession--Christ. The murderer upon the cross, through faith, had Christ in himself as truly as had Peter, Paul, Abraham, the mother of the Lord, and all saints; though his faith may not have been so strong. Therefore, though gifts be unequal, the precious faith is the same. Now, if we are to glory in the treasures of faith only, not in the gifts, every man should esteem another's gifts as highly as his own, and with his own gifts serve that other who in faith possesses equal treasure with him. Then will continue loving harmony and simple faith, and none will fall back upon his own works or merits. Of this “mind,” or belief, you may read further in the preceding postils, especially in the epistle selection for the third Sunday in Advent. Further comment on this text will be left for the next epistle lesson, the two being closely connected. [[This sermon is split into two p

ROMANS Chapters 12 Verse 1. I beseech you. The apostle, having finished the argument of this epistle, proceeds now to close it with a practical or hortatory application, showing its bearing on the duties of life, and the practical influence of religion. None of the doctrines of the gospel are designed to be cold and barren speculations. They bear on the hearts and lives of men; and the apostle therefore calls on those to whom he wrote to dedicate themselves without reserve unto God. Therefore. As the effect or result of the argument or doctrine. In other words, the whole argument of the eleven first chapters is fitted to show the obligation on us to devote ourselves to God. From expressions like these, it is clear that the apostle never supposed that the tendency of the doctrines of grace was to lead to licentiousness. Many have affirmed that such was the tendency of the doctrines of justification by faith, of election and decrees, and of the perseverance of the saints. But it is plain that Paul had no such apprehensions. After having fully stated and established those doctrines, he concludes that we ought therefore to lead holy lives; and on the ground of them he exhorts men to do it. By the mercies of God. The word by --(δια)--denotes here the reason why they should do it, or the ground of appeal. So great had been the mercy of God, that this constituted a reason why they should present their bodies, etc. See 1Cor 1:10; Rom 15:30. The word mercies here denotes favour shown to the undeserving, or kindness, compassion, etc. The plural is used in imitation of the Hebrew word for mercy, which has no singular. The word is not often used in the New Testament. See 2Cor 1:3, where God is called "the Father of mercies." Php 2:1, Col 3:12, Heb 10:28. The particular mercy to which the apostle here refers, is that shown to those whom he was addressing. He had proved that all were by nature under sin; that they had no claim on God; and that he had showed great compassion in giving his Son to die for them in this state, and in pardoning their sins. This was a ground or reason why they should devote themselves to God. That ye present. The word used here commonly denotes the action of bringing and presenting an animal or other sacrifice before an altar. It implies that the action was a free and voluntary offering. Religion is free; and the act of devoting ourselves to God is one of the most free that we ever perform. Your bodies. The bodies of animals were offered in sacrifice. The apostle specifies their bodies particularly in reference to that fact. Still the entire animal was devoted; and Paul evidently meant here the same as to say, present YOURSELVES, your entire person, to the service of God. Comp. 1Cor 6:16, Jas 3:6. It was not customary or proper to speak of a sacrifice as art offering of a soul or spirit, in the common language of the Jews; and hence the apostle applied their which Christians were to make of themselves to God. A living sacrifice. A sacrifice is an offering made to God as an atonement for sin; or any offering made to him and his service as an expression of thanksgiving or homage. It implies, that he who offers it presents it entirely, releases all claim or right to it, and leaves it to be disposed of for the honour of God. In the case of an animal, it was slain, and the blood offered; in the case of any other offering, as the firstfruits, etc., it was set apart to the service of God; and he who offered it released all claim on it, and submitted it to God, to be disposed of at his will. This is the offering which the apostle entreats the Romans to make; to devote themselves to God, as if they had no longer any claim on themselves; to be disposed of by him; to suffer and bear all that he might appoint; and to promote his honour in any way which he might command. This is the nature of true religion. Living. (ζωσαν). The expression probably means, that they were to devote the vigorous, active powers of their bodies and souls to the service of God. The Jew offered his victim, slew it, and presented it dead. It could not be presented again. In opposition to this, we are to present ourselves with all our living, vital energies. Christianity does not require a service of death or inactivity. It demands vigorous and active powers in the service of God the Saviour. There is something very affecting in the view of such a sacrifice; in regarding life, with all its energies, its intellectual, and moral, and physical powers, as one long sacrifice --one continued offering unto God. An immortal being presented to him; presented voluntarily, with all his energies, from day to day, until life shall close, so that it may be said that he has lived and died an offering made freely unto God. This is religion. Holy. This means, properly, without blemish or defect. No other sacrifice could be made to God. The Jews were expressly forbid to offer that which was lame, or blind, or in any way deformed, De 15:21; Lev 1:3,10, 3:1, 22:20, De 17:1. Comp. Mal 1:8. If offered without any of these defects, it was regarded as holy, i.e., appropriately set apart, or consecrated to God. In like manner we are to consecrate to God our best faculties; the rigour of our minds, and talents, and time. Not the feebleness of sickness merely; not old age alone; not time which we cannot otherwise employ; but the first rigour and energies of the mind and body--our youth, and health, and strength. Our sacrifice to God is to be not divided, separate; but it is to be entire and complete. Many are expecting to be Christians in sickness; many in old age; thus purposing to offer unto him the blind and the lame. The sacrifice is to be free from sin. It is not to be a divided, and broken, and polluted service. It is to be with the best affections of our hearts and lives. Acceptable unto God. They are exhorted to offer such a sacrifice as will be acceptable to God; that is, such an one as he had just specified, one that was living and holy. No sacrifice should be made which is not acceptable to God. The offerings of the heathen' the pilgrimages of Mohammedans; the self-inflicted penalties of the Roman Catholics, uncommanded by God, cannot be acceptable to him. Those services will be acceptable to God, and those only, which he appoints. Comp. Col 2:20-23. Men are not to invent services; or to make crosses; or to seek persecutions and trials; or to provoke opposition. They are to do just what God requires of them, and that will be acceptable to God. And this fact, that what we do is acceptable to God, is the highest recompense we can have. It matters little what men think of us, if God approves what we do. To please him should be our highest aim; the fact that we do please him is our highest reward. Which is your reasonable service. The word rendered service -- (λατρειαν)--properly denotes worship, or the homage rendered to God. The word reasonable, with us, means that which is "governed by reason; thinking, speaking, or acting conformably to the dictates of reason," ( Webster ) or that which can be shown to be rational or proper. This does not express the meaning of the original. That word (λογικην) denotes that which pertains to the mind, and a reasonable service means that which is mental, or pertaining to reason. It stands opposed not to that which is foolish or unreasonable, but to the external service of the Jews, and such as they relied on for salvation. The worship of the Christian is that which pertains to the mind, or is spiritual; that of the Jew was external. Chrysostom renders this phrase, "your spiritual ministry." The Syriac, "that ye present your bodies, etc., by a rational ministry." We may learn from this verse, (1.)that the proper worship of God is the free homage of the mind. It is not forced or constrained. The offering of ourselves should be voluntary. No other can be a true offering, and none other can be acceptable. (2.) We are to offer our entire selves, all that we have and are, to God. No other offering can be such as he will approve. (3.) The character of God is such as should lead us to that. It is a character of mercy--of long-continued and patient forbearance--and it should influence us to devote ourselves to him. (4.) It should be done without delay. God is as worthy of such service now as he ever will or can be. He has every possible claim on our affections and our hearts.Verse 2. And be not

I exhort you - St. Paul uses to suit his exhortations to the doctrines he has been delivering. So here the general use from the whole is contained in the first and second verses. The particular uses follow, from the third verse to the end of the Epistle. By the tender mercies of God - The whole sentiment is derived from Rom. i. - v. The expression itself is particularly opposed to "the wrath of God," Rom 1:18 . It has a reference here to the entire gospel, to the whole economy of grace or mercy, delivering us from "the wrath of God," and exciting us to all duty. To present - So Rom 6:13 ; 16:19; now actually to exhibit before God. Your bodies - That is, yourselves; a part is put for the whole; the rather, as in the ancient sacrifices of beasts, the body was the whole. These also are particularly named in opposition to that vile abuse of their bodies mentioned, Rom 1:24 . Several expressions follow, which have likewise a direct reference to other expressions in the same chapter. A sacrifice - Dead to sin and living - By that life which is mentioned, Rom 1:17 ; 6:4, &c. Holy - Such as the holy law requires, Rom 7:12 . Acceptable - Rom 8:8 . Which is your reasonable service - The worship of the heathens was utterly unreasonable, Rom 1:18 , &c; so was the glorying of the Jews, Rom 2:3 , &c. But a Christian acts in all things by the highest reason, from the mercy of God inferring his own duty.

conformed, etc. The word rendered conformed properly means, to put on the form, fashion, or appearance of another. It may refer to anything pertaining to the habit, manner, dress, style of living, etc., of others. To this world. (τωαιωνιτουτω). The word which is commonly rendered world, when applied to the material universe, is (κοσμος), cosmos. The word used here properly denotes an age, or generation of men. It may denote a particular generation, or it may be applied to the race. It is sometimes used in each of these senses. Thus here it may mean, that Christians should not conform to the maxims, habits, feelings, etc., of a wicked, luxurious, and idolatrous age, but should be conformed solely to the precepts and laws of the gospel; or the same principle may be extended to every age, and the direction may be, that Christians should not conform to the prevailing habits, style, and manners of the world--the people who know not God. They are to be governed by the laws of the Bible; to fashion their lives after the example of Christ; and to form themselves by principles different from those which prevail in the world. In the application of this rule there is much difficulty. Many may think that they are not conformed to the world, while they can easily perceive that their neighbour is. They indulge in many things which others may think to be conformity to the world, and are opposed to many things which others think innocent. The design of this passage is doubtless to produce a spirit that should not find pleasure in the pomp and vanity of the world; and which will regard all vain amusements and gaieties with disgust, and lead the mind to find pleasure in better things. Be ye transformed. The word from which the expression here is derived means form, habit, (μορφη). The direction is, "put on another form, change the form of the world for that of Christianity." This word would properly refer to the external appearance, but the expression which the apostle immediately uses, "renewing of the mind," shows that he did not intend to use it with reference to that only, but to the change of the whole man. The meaning is, do not cherish a spirit devoid to the world, following its vain fashions and pleasures, but cultivate a spirit attached to God, and his kingdom and cause. By the renewing. By the making new; the changing into new views and feelings. The Christian is often represented as a new creature, 2Cor 5:17, Gal 6:15, Eph 4:24, 1Pet 2:2. Your mind. The word translated mind properly denotes intellect, as distinguished from the will and affections. But here it seems to be used as applicable to the whole spirit as distinguished from the body, including the understanding, will, and affections. As if he had said, let not this change appertain to the body only, but to the soul. Let it not be a mere external conformity, but let it have its seat in the spirit. All external changes, if the mind was not changed, would be useless, or would be hypocrisy. Christianity seeks to reign in the soul; and having its seat there, the external conduct and habits will be regulated accordingly. That ye may prove. The word used here (δοκιμαζειν) is commonly applied to metals, to the operation of testing, or trying them by the severity of fire, etc. Hence it also means to explore, investigate, ascertain. This is its meaning here. The sense is, that such a renewed mind is essential to a successful inquiry after the will of God. Having a disposition to obey him, the mind will be prepared to understand his precepts. There will be a correspondence between the feelings of the heart and his will; a nice tact or taste, which will admit his laws, and see the propriety and beauty of his commands. A renewed heart is the best preparation for studying Christianity; as a man who is temperate is the best fitted to understand the ance; the man who is chaste has most clearly and forcibly the arguments for chastity, etc. A heart in love with the fashions and follies of the world is ill-fitted to appreciate the arguments for humility, prayer, etc. "If any man will do his will, he shall know of the doctrine whether it be of God," Jn 7:17. The reason why the heart is renewed is, that we may do the will of God; the heart that is renewed is best fitted to appreciate and understand his will. That good, etc. This part of the verse might be rendered, that ye may investigate the will of God, or ascertain the will of God--that which is good, and perfect, and acceptable. The will of God relates to his commands in regard to our conduct, his doctrines in regard to our belief, his providential dealings in relation to our external circumstances. It means what God demands of us, in whatever way it may be made known. They do not err from his ways who seek his guidance, and who, not confiding in their own wisdom, but in God, commit their way to him. "The meek will he guide in judgment, and the meek will he teach his way," Ps 25:9. The word good here is not an adjective agreeing with "will," but a noun. "That ye may find the will of God, that which is good and acceptable." It implies that that thing which is good is his will; or that we may find his will by finding that which is good and perfect. That is good which promotes the honour of God, and the interests of his universe. Perfect. Free from defect, stain, or injury. That which has all its parts complete, or which is not disproportionate. Applied to religion, it means that which is consistent, which is carried out; which is evinced in all the circumstances and relations of life. Acceptable. That which will be pleasing to God, or which he will approve. There is scarcely a more difficult text in the Bible than this, or one that is more full of meaning. It involves the main duty of religion to be separated from the world; and expresses the way in which that duty may be performed, and in which we may live so as to ascertain and do the will of God. If all Christians would obey this, religion would be everywhere honoured. If all would separate from the vices and follies, the amusements and gaieties of the world, Christ would be glorified. If all were truly renewed in their minds, they would lose their relish for such things; and seeking only to do the will of God, they would not be slow to find it. (m) "be not conformed" 1Jn 2:15 Verse 3. For I say. The word "for" shows that the

And be not conformed - Neither in judgment, spirit, nor behaviour. To this world - Which, neglecting the will of God, entirely follows its own. That ye may prove - Know by sure trial; which is easily done by him who has thus presented himself to God. What is that good, and acceptable, and perfect will of God - The will of God is here to be understood of all the preceptive part of Christianity, which is in itself so excellently good, so acceptable to God, and so perfective of our natures.

And I say - He now proceeds to show what that will of God is. Through the grace which is given to me - He modestly adds this, lest he should seem to forget his own direction. To every one that is among you - Believers at Rome. Happy, had they always remembered this! The measure of faith - Treated of in the first and following chapters, from which all other gifts and graces flow.

apostle is about to introduce some additional considerations to enforce what he had just said; or to show how we may evince a mind that is not con- formed to the world. Through the grace. Through the favour, or in virtue of the favour of the apostolic of[ice. By the authority that is conferred on me to declare the will of God as an apostle. Rom 1:5. See also Gal 1:6,15, 2:9, Eph 3:8, 1Timm 1:14. Not to think, etc. Not to over-estimate himself, or to think more of himself than he ought to. What is the true standard by which we ought to estimate ourselves he immediately adds. This is a caution against pride; and an exhortation not to judge of ourselves by our talents, wealth, or office, but to form another standard of judging of ourselves, by our Christian character. The Romans would probably be in much danger from this quarter. The prevailing habit of judging among them was according to rank, or wealth, or eloquence, or office. While this habit of judging prevailed in the world around them, there was danger that it might also prevail in the church. And the exhortation was, that they should not judge of their own characters by the usual modes among men, but by their Christian attainments. There is no sin to which men are more prone than an inordinate self-valuation and pride. Instead of judging by that which constitutes true excellence of character, they pride themselves on that which is of no intrinsic value--on rank, and titles, and external accomplishments; or on talents, learning, or wealth. The only true standard of character pertains to the principles of action, or to that which constitutes the moral nature of the man; and to that the apostle calls the Roman people. But to think soberly. Literally, "to think so as to act soberly or wisely." So to estimate ourselves as to act or demean ourselves wisely, prudently, modestly. Those who over-estimate themselves are proud, haughty, foolish in their deportment. Those who think of themselves as they ought, are modest, sober, prudent. There is no way to maintain a wise and proper conduct so certain, as to form a humble and modest estimate of our own character. According as God hath dealt. As God has measured to each one, or apportioned to each one. In this place, the faith which Christians have is traced to God as its Giver. This fact, that God has given it, will be itself one of the most effectual promoters of humility and right feeling. Men commonly regard the objects on which they pride themselves as things of their own creation, or as depending on themselves. But let an object be regarded as the gift of God, and it ceases to excite pride, and the feeling is at once changed into gratitude. He therefore who regards God as the Source of all blessings, and he only, will be a humble man. The measure of faith. The word faith here is evidently put for religion, or Christianity. Faith is a main thing in religion. It constitutes its first demand; and the Christian religion, therefore, is characterized by its faith, or its confidence in God. See Mk 16:16. Comp. Heb 11, Rom 4. We are not therefore to be elated in our view of ourselves; we are not to judge of our own characters by wealth, or talent, or learning; but by our attachment to God, and by the influence of faith on our minds. The meaning is, judge yourselves, or estimate yourselves, by your piety. The propriety of this rule is apparent, (1.) because no other standard is a correct one, or one of value. Our talent, learning, rank, or wealth, is a very improper rule by which to estimate ourselves. All may be wholly unconnected with moral worth; and the worst as well as the best men may possess them. (2.) God will judge us in the day of judgment by our attachment to Christ and his cause, ( Mt 25 ) and that is the true standard by which to estimate ourselves here. (3.) Nothing else will secure and promote humility but this. All other things may produce or promote pride, but this will effectually secure humility. The fact that God has given all that we have; the fact that the poor and obscure may have as true an elevation of character as ourselves; the consciousness of our own imperfections and short-comings in the Christian faith; and the certainty that we are soon to be arraigned to try this great question, whether we have evidence that we are the friends of God, will all tend to promote humbleness of mind, and to bring down our usual inordinate self-estimation. If all Christians judged themselves in this way, it would remove at once no small part of the pride of station and of life from the world, and would produce deep attachment for those who are blessed with the faith of the gospel, though they may be unadorned by any of the wealth or trappings which now promote pride and distinctions among men. (o) "more highly" Rom 11:20 (1) "to think soberly" "to sobriety"Verse 4. For. This word here denotes a further

illustration or proof of what he had just before said. The duty to which he was exhorting the Romans was, not to be unduly exalted or elevated in their own estimation. In order to produce proper humility, he shows them that God has appointed certain orders or grades in the church; that all are useful in their proper place; that we should seek to discharge our duty in our appropriate sphere; and thus that due subordination and order would be observed. To show this, he introduces a beautiful comparison drawn from the human body. There are various members in the human frame; all useful and honourable in their proper place; and all designed to promote the order, and beauty, and harmony of the whole. So the church is one body, consisting of many members, and each is fitted to be useful and comely in its proper place. The same comparison he uses with great beauty and force in 1Cor 12:4-31; also Eph 4:25 Eph 5:30. In that chapter the comparison is carried out to much greater length, and its influence shown with great force. Many members. Limbs, or parts; feet, hands, eyes, ears, etc., 1Cor 12:14,15. In one body. Constituting one body; or united in one, and making one person. Essential to the existence, beauty, and happiness of the one body or person. The same office. The same use or design; not all appointed for the same thing; one is to see, another to hear, a third to walk with, etc., 1Cor 12:14-23. (q) "many members" 1Cor 12:4,12 Verse 5. So we, being many. We who are Chr

So we - All believers. Are one body - Closely connected together in Christ, and consequently ought to be helpful to each other.

istians, and who are numerous as individuals. Are one body. Are united together, constituting one society or one people, mutually dependent, and having the same great interests at heart, though to be prompted by us according to our peculiar talents and opportunities. As the welfare of the same body is to be promoted in one manner by the feet, in another by the eye, etc., so the welfare of the body of Christ is to be promoted by discharging our duties in our appropriate sphere, as God has appointed us. In Christ. One body, joined to Christ, or connected with him as the head. Eph 1:22,23, "And gave him to be head over all things to the church, which is his body." Comp. Jn 15:1-7. This does not mean that there is any physical or literal union, or any destruction of personal identity, or anything particularly mysterious or unintelligible. Christians acknowledge him as their head, i. e. their Lawgiver; their Counsellor, Guide, and Redeemer. They are bound to him by peculiarly tender ties of affection, gratitude, and friendship; they are united in him, i.e. in acknowledging him as their common Lord and Saviour. Any other union than this is impossible; and the sacred writers never intended that expressions like these should be explained literally. The union of Christians to Christ is the most tender and interesting of any in this world, but no more mysterious than that which binds friend to friend, children to parents, or husbands to their wives. Comp. Eph 5:23-33. And every one members one of another. Comp. 1Cor 12:25,26. That is, we are so fitted as to be mutually dependent; each one is of service to the other; and the existence and office of the one is necessary to the usefulness of the other. Thus the members of the body may be said to be members one of another; as the feet could not, for example, perform their functions, or be of use, if it were not for the eye; the ear, the hand, the teeth, etc., would be useless if it were not for the other members, which go to make up the entire person. Thus in the church, every individual is not only necessary in his place as an individual, but is needful to the proper symmetry and action of the whole. And we may learn here, (1.) that no member of the church of Christ should esteem himself to be of no importance. In his own place he may be of as much consequence as the man of learning, wealth, and talent may be in his. (2.) God designed that there should be differences of endowments of nature and of grace in the church; just as it was needful that there should be differences in the members of the human body. (3.) No one should despise or lightly esteem another. All are necessary. We can no more spare the foot or the hand than we can the eye; though the latter may be much more curious and striking as a proof of Divine skill. We do not despise the hand or the foot any more than we do the eye; and in all we should acknowledge the goodness and wisdom of God. See these thoughts carried out in 1Cor 12:21-25. (r) "one body in Christ" Eph 1:23.Verse 6. Having then gifts. All the endowments wh

arts found in verses 6-8 and 9-15]] Sermon for the Second Sunday after the Epiphany; Romans 12:6-16 GIFTS AND WORKS OF CHRIST'S MEMBERS. 1 This lesson begins in a way that would seem to call for a portion properly belonging to the epistle for the preceding Sunday, and terminates short of its full connection. Evidently it was arranged by some unlearned and thoughtless individual, with a view simply to making convenient reading in the churches and not to its explanation to the people. It will be necessary to a clear comprehension, therefore, to note its real connections. 2 In the epistle for last Sunday, the apostle teaches that as Christians we are to renew our minds by sacrificing our bodies, thus preserving the true character of faith; that we are not to regard ourselves as good or perfect without faith, if we would avoid the rise of sects and conflicting opinions among Christians; that each is to continue firm in the measure of faith God has given him, whether it be weak or strong; that he shall use his gifts to his neighbor's profit, and then they will not be regarded special favors by the less gifted, and the common faith will be generally prized as the highest and most precious treasure, the result being satisfaction for all men. Paul next adds the simile: V.4, 5. “For even as we have many members in one body, and all the members have not the same office: so we, who are many, are one body in Christ, and severally members one of another.” Then follows our selection for today, the connection being, V.6. “And having gifts differing according to the grace that was given to us,” etc. Paul likens the various gifts to ourselves, the different members of the common body of Christ. It is an apt and beautiful simile, one he makes use of frequently; for instance, I Cor 12:12 and Eph 4:16. It teaches directly and clearly the equality of all Christians; that one common faith should satisfy all; that gifts are not to be regarded as making one better, happier and more righteous than another, in the eyes of God. The latter idea is certainly erroneous, and destructive of faith, which alone avails with God. WE ARE BORN MEMBERS OF CHRIST. 3 First, if we examine this simile, we shall find that all the members perform certain functions of the body because they are members of it; and no member has its place through its own efforts or its own merits. It was born a member, before the exercise of office was possible. It acts by virtue of being a member; it does not become a member by virtue of its action. It derives existence and all its powers from the body, regardless of its own exertions. The body, however, exercises its members as occasion requires. The eye has not attained its place because of its power of seeing--not because it has merited its office as an organ of sight for the body. In the very beginning it derived its existence and its peculiar function of sight from the body. It cannot, therefore, boast in the slightest degree that by its independent power of seeing it has deserved its place as an eye. It has the honor and right of its position solely through its birth, not because of any effort on its part. 4 Similarly, no Christian can boast that his own efforts have made him a member of Christ, with other Christians, in the common faith. Nor can he by any work constitute himself a Christian. He performs good works by virtue of having become a Christian, in the new birth, through faith, regardless of any merit of his own. Clearly, then, good works do not make Christians, but Christians bring forth good works. The fruit does not make the tree, but the tree produces the fruit. Seeing does not make the eye, but the eye produces vision. In short, cause ever precedes effect; effect does not produce cause, but cause produces effect. Now, if good works do not make a Christian, do not secure the grace of God and blot out our sins, they do not merit heaven. No one but a Christian can enjoy heaven. One cannot secure it by his works, but by being a member of Christ; an experience effected through faith in the Word of God. 5 How, then, shall we regard those who teach us to exterminate our sins, to secure grace, to merit heaven, all by our own works; who represent their ecclesiastical orders as special highways to heaven? What is their theory? They teach, as you observe, that cause is produced by effect. Just as if mere muscular tissue that is not a tongue becomes a tongue by fluent speaking, or becomes mouth and throat by virtue of much drinking; as if running makes feet; keen hearing, an ear; smelling, a nose; nourishment at the mother's breast, a child; suspension from the apple-tree, an apple. Beautiful specimens, indeed, would these be--fine tongues, throats and ears, fine children, fine apples. 6 What sort of foolish, perverted individuals are they who so teach? Well might you exclaim: “What impossible undertakings, what useless burdens and hardships, they assume!” Yes, what but burdens do they deserve who pervert God's truth into falsehood; who change the gifts God designed for man's benefit into acts of service rendered by man to God; who, unwilling to abide in the common faith, aspire to exalted and peculiar place as priests and beings superior to other Christians? They deserve to be overwhelmed in astonishing folly and madness, and to be burdened with useless labors and hardships in their attempts to do impossible things. They cheat the world of its blessings while they fill themselves. It is said of them ( Ps 14:4-5 ): “Have all the workers of iniquity no knowledge, who eat up my people as they eat bread, and call not upon Jehovah?”--that is, they live not in faith. And continuing “There were they in great fear”; meaning that here and there they make that a matter of conscience which is not, because they cling to works and not to faith. EACH MEMBER CONTENT WITH ITS OWN POWERS. 7 In the second place, the simile teaches that each member of the body is content with the other members, and rejoices in its powers, not being solicitous as to whether any be superior to itself. For instance, the nose is inferior in office to the eye, yet in the relation they sustain to each other the former is not envious of the latter; rather, it rejoices in the superior function the eye performs. On the other hand, the eye does not despise the nose; it rejoices in all the powers of the other members. As Paul says elsewhere ( I Cor 12:23 ): “Those parts of the body, which we think to be less honorable, upon these we bestow more abundant honor.” Thus we see that hand and eye, regardless of their superior office, labor carefully to clothe and adorn the less honorable members. They make the best use of their own distinction to remove the dishonor and shame of the inferior members. 8 However unequal the capacities and distinction of the individual members of the body, they are equal in that they are all parts of the same body. The eye cannot claim any better right to a place in the body than the least distinguished member has. Nor can it boast greater authority over the body than any other member enjoys. And thus it does not essay to do. It grants all members equal participation in the body. Likewise, all Christians, whether strong in faith or weak, perfect or defective, share equally in Christ and are equal in Christendom. Each may appropriate the whole Christ unto himself. I may boast as much in Christ as Peter or the mother of God may boast. Nor do I envy Peter because he is a more distinguished member of the Christian Church than I. I am glad of it. On the other hand, he does not despise me for being a less honored member. I am a part of the same body to which he belongs, and I possess Christ as well as he does. 9 The self-righteous are unable to concede this equality. They must stir up sects and distinctions among Christians. Priests aspire to be better than laymen; monks better than priests; virgins than wives. The diligent, in praying and fasting, would be better than the laborer; and they who lead austere lives, more righteous than they of ordinary life. This is the work of the devil, and productive of every form of evil. Opposed to it is Christ's doctrine in our text. Under such conditions as mentioned, faith and love are subverted. The unlearned are deluded, and led away from faith to works and orders. Inequality is everywhere. The ecclesiasts desire to sit in high places, to receive all honor, to have their feet kissed, and will honor and respect none but themselves. Indeed, they would ultimately intercede for poor Christians, would be mediators between them and God, attaching no importance whatever to the stations in life occupied by these. They proceed as if they alone were members of Christ, and as if their relation to him could not be closer. Then they presume by their works to constitute others members of Christ, being careful, however, to demand adequate financial return for the service. They are members of the devil; not of Christ. EACH MEMBER SERVES ALL THE OTHERS. 10 In the third place, according to the simile each member of the body conducts itself in a manner to profit the others--the whole body. The eye prepares the way for hand and foot. The foot, in its carriage of the body, safeguards the eye. Each member ever cares for and serves the others. More beautiful figures of love and good works are not to be found than those derived from the body with its members. In the members we daily bear about with us, and with which we are continually familiar, God has described the law of love in a living and forcible manner. Upon the principle there illustrated, the Christian should act, conducting himself in a way to profit not himself but others, and having a sincere interest in them. Under such conditions, schisms and sects could not spring up among us. 11 But we are blind; we neither see nor read the beautiful lesson taught us in our own bodies. We proceed to invent good works as a means of improving our condition and bringing ourselves into a saved state. This error is attributable to our lack of faith and of heart knowledge of Christ. Hence we are restless in soul, seeking to be liberated from sin and to become righteous. The heart in its ignorance of the sufficiency of common faith, engages in these abnormal, special works. There is where foolish individuals begin to disregard faith and love, imagining such works true ways to heaven. One takes up one thing, and another something else, and so it goes, until there is nothing but sects. One sect condemns and rejects the other. Each, exalting itself beyond measure, claims superiority. EACH MEMBER SUFFERS AND REJOICES WITH ALL. 12 In the fourth place, “whether one member suffereth, all the members suffer with it; or one member is honored, all the members rejoice with it,” as Paul says, I Cor 12:26. In short, no member lives and acts for itself; all obey and serve one another, and the more honored members serve most. Each seems to say: “I desire not to be otherwise than as I am. I am satisfied to be a member of the same body with the others, and to have equal rights and honors therein. It is unnecessary for me to exert myself to share in that body, for I am already a member of it, and content. My efforts I direct to serving the body--all the members, my beloved brothers and partners. I assume no peculiarities. I would not cause discord and conflict.” 13 Observe, this is the way all true, righteous Christians do, as we have frequently said. They who conduct themselves otherwise cannot be true Christians; they are worse--more pernicious--than heathen. They cannot refrain from instigating sects; from assuming some peculiarity, some special doctrine, wherein they proudly exalt themselves above other men. Thus they lure to themselves the hearts of the unlearned. Against this class Paul here, as everywhere, faithfully warns us. 14 See, then, that you become a member of Christ. This is to be accomplished through faith alone, regardless of works. And having become a member, if God has appointed you a duty according to your capacity, abide in it. Let no one allure you away from it. Esteem not yourself better than others, but serve them rejoicing in their works and their offices as you do in your own, even if they are less important. Faith renders you equal with others, and others equal with you, and so on. CHRISTIAN EQUALITY AND CHRISTIAN GIFTS. Paul's design in this epistle is to teach equality. He would have no one “think of himself more highly than he ought to think; but so to think as to think soberly, according as God hath dealt to each man a measure of faith.” Or, to express it differently: “Let each one regard that his work for which he has a gift, and let him perform it. But he is not consequently to esteem himself superior to others differently gifted. He should delight in their works, justly recognizing those works as of God's grace, and knowing that God distributes the measure of faith and this his grace not in one way, but in many ways.” Paul's peculiar choice of words here, referring to all gifts as the grace of God and the measure of faith, is meant to teach that no man may regard his individual gift as a peculiar instance in that respect, as do they who are not of the common faith. It is the one same God, Spirit and Lord, the apostle tells us (I Cor 12@5-11), who effects in this work and that, whether small or great, in you or in me, in the one same faith, love and hope. 15 The importance, the nobleness and helpfulness of this doctrine is beyond our power of expression. The wretched condition of all Christendom, divided as it is into innumerable sects, is, alas, plain testimony that no body nor member, no faith nor love, seems longer to exist anywhere. Unity of mind in relation to the various gifts of God cannot exist in connection with human doctrines. Hence it is impossible for the orders and the doctrines of our ecclesiastical lords to stand with unity of mind; one or the other must fall. 16 “Measure of faith” may be understood as implying that God imparts to some more of faith itself; and to others, less. But I presume Paul's thought in employing the expression is that faith brings gifts, which are its chief blessing. These are said to be according to the measure of our faith, and not to the measure of our will or our merit. We have not merited our gifts. Where faith exists, God honors it with certain gifts, apportioned, or committed, according to his will. As we have it in First Corinthians 12:11, “dividing to each one severally even as he will”; and in Ephesians 4,16, “to each member according to his measure.” The same reason may be assigned for Paul's words, “Having gifts differing according to the grace that was given to us,” not “differing according to our merits.” Grace as well as faith brings these noble jewels--our gifts--to each one according to his measure. It excludes in every respect our works and our merits, and directs us to make our works minister only to our neighbors. V.6. “Whether prophecy, let us prophesy according to the proportion of our faith.” 17 The apostle enumerates several gifts, or works of Christian members, mentioning prophecy first. Prophecy is of two kinds: One is the foretelling of future events, a gift or power possessed by all the prophets under the Old Testament dispensation, and by the apostles; the other is the explanation of the Scriptures. “Greater is he that prophesieth than he that speaketh with tongues.” 1 Cor 14, 5. Now, the Gospel being the last prophetic message to be delivered previous to the time of the judgment, and to predict the events of that period, I presume Paul has reference here simply to that form of prophecy he mentions in the fourteenth of First Corinthians--explanation of the Scriptures. This form is common, ever prevails, and is profitable to Christians; the other form is rare. That reference is to this form, Paul implies in his words, “Let us prophesy according to the proportion of faith.” Doubtless he means the Christian faith then arising. No other faith, no other doctrine, is to be introduced. Now, when he says prophecy must be according to the proportion of faith, it is plain enough he does not refer to the foretelling of future events. 18 The apostle's meaning, then, is: “They who have the gift of Scripture explanation must be careful to explain in conformity with the faith, and not to teach contrary to its principles.” “Other foundation can no man lay than that which is laid, which is Jesus Christ.” I Cor 3:11. Let every man be careful not to build upon this foundation with wood, hay, stubble-things unsuited to such a foundation; let him build with gold, silver and precious stones. Every doctrine, every explanation of the Scriptures, then, which leads us to rely upon our own works, and produces false Christians and self-righteous individuals, in the name of faith, is emphatically condemned. Any doctrine that teaches we are to exterminate our sins, to become happy and righteous and to obtain peace of conscience before God, in any other way than through faith alone--without works--is not in harmony with the Christian faith. For instance, all monastic life, and the doctrine of racketing spirits from purgatory, are in conflict with faith. 19 Paul, you will observe, does not attach so much importance to the prediction of future events; for instance, the prophecies of Lichtenberger, Joachim and others in these latter times. Such predictions, though they may gratify the curiosity of men concerning the fate of kings, princes and others of prominence in the world, are unnecessary prophecies under the New Testament dispensation. They neither teach the Christian faith nor contribute to its strength. Hence this form of prophecy may be regarded as among the least of God's gifts. More, it sometimes proceeds from the devil. But the ability to explain the Scriptures is the noblest, the best, prophetic gift. The Old Testament prophets derived their title to the name chiefly because they prophesied concerning Christ-- according to Peter ( Acts 4:25 and I Pet 1:10 )--and because they led the people of their day in the way of faith by explaining--giving the sense of the divine Word. These things had much more to do with their title than the fact of their making occasional predictions conceming earthly kings and temporal affairs. In general, they did not make such predictions. But the first- mentioned form of prophecy they daily delivered, without omission. The faith whereto their prophecies conformed is perpetual. 20 It is of much significance that Paul recognizes faith as the controlling judge and rule in all matters of doctrine and prophecy. To faith everything must bow. By faith must all doctrine be judged and held. You see whom Paul would constitute doctors of the holy Scriptures--men of faith and no others. These should be the judges and deciders of all doctrines. Their decision should prevail, even though it conflict with that of the Pope, of the councils, of the whole world. Faith is and must be lord and God over all teachers. Note, then, the conduct of the Church orders who failed to recognize faith's right to judge, and assumed that prerogative themselves, accepting only power, numbers and temporal rank. But you know Pope, councils and all the world, with their doctrines, must yield authority to the most insignificant Christian with faith, even though it be but a seven-year-old child, and his decision of their doctrines and laws is to be accepted. Christ commands us to take heed that we despise not one of these little ones that believe in him. See Mt 18:6 @10. Again, he says ( Jn 6:45 ), “They shall all be taught of God.” Now, it is inconsistent to reject the judgment of him whom God himself teaches. Rather, let all men hearken to him. V.7. “Or ministry, let us give ourselves to our ministry.” 21 The office of the ministry is the second gift of God the apostle enumerates. With the early Christians the duties of this office were to serve poor widows and orphans, distributing to them temporal goods. Such were the duties of Stephen and his associates ( Acts 6:5 ), and such should be the duties of the stewards and provosts in monasteries today. Again, this was the office of those who ministered unto the prophets and apostles, the preachers and teachers: for instance, the women who followed Christ and served him with their substance; and Onesimus, Titus, Timothy and others of Paul's disciples. They made all necessary temporal provision, that the apostles and the preachers might give themselves uninterruptedly to preaching, teaching and prayer, and might be unencumbered with temporal affairs. 22 But things have changed, as we see. Now we have spiritual lords, princes, kings, who neglect, not alone to preach and to pray, but also to distribute temporal goods to the poor and the widow and the orphan. Rather, they pervert the rightful substance of these to add to their own pomp. They neither prophesy nor serve; yet they appropriate the position and the name of minister, their purpose being to restrain and persecute true preachers and servants, and to destroy Christianity everywhere and spend its possessions to foster their own luxury. V.7, 8. “Or he that teacheth, to his teaching; or he that exhorteth, to his exhorting.” 23 We treated of these two gifts in the epistle lesson for Christmas night. Titus 2. Teaching consists in instructing those unacquainted with faith and the Christian life; exhortation, in inciting, arousing, impelling, reproving and beseeching with all perseverance, those having knowledge of the faith. We are enjoined ( 2 Tim 4:2 ) to be urgent, to “reprove, rebuke and exhort,” that Christians may not grow weary, indolent and negligent, as too often they do, knowing already what is required of them. But prophecy must furnish the store of information for the teachers and exhorters. Scripture expositors must supply these latter. Prophesying, then, is the source of all doctrine and exhortation. V.8. “He that giveth, let him do it with liberality.” 24 The mention here made of giving has reference to the fund contributed into a common treasury, in charge of servants and officers, for distribution among teachers, prophets, widows, orphans and the poor generally, as before stated. This was according to an Old Testament command. Beside the annual tithes, designed for the Levites, special tithes were to be set aside every third year for the poor, the widows and the orphans. There is no New Testament law for specific giving, for this is the day of grace, wherein everyone is admonished to give freely. Paul says ( Gal 6:6 ), “Let him that is taught in the word communicate unto him that teacheth in all good things.” Again (verse 10), “Let us work that which is good toward all men, and especially toward them that are of the household of faith.” 25 But giving is to be done with liberality--freely and gratuitously, to the honor of God alone, with no intent to secure favor, honor or profit; none shall dictate in the matter; and preference shall not be shown in giving much to the amiable and nothing to the uncongenial, as has been the case in the past in relation to the prebends and fiefs. These were distributed according to friendship and favor; for the sake of money, honor and profit. The same is true of nearly all paid services in the matter of purgatory and hell. Freely, freely, we are to give, being careful only that it be well pleasing to God and bestowed according to necessity. Paul, you will observe, frequently commends such liberality. It is rarely manifest, however. True gifts are made beyond measure, but they are unprofitable because not made with a free, liberal spirit; for instance, contributions to Monasteries and other institutions. Not being given with liberality, God does not permit these gifts to be used for Christian purposes. Given in an unchristian manner, they must, in an unchristianlike way, be wasted; as Micah says ( ch. 1:7 ): “Of the hire of a harlot hath she gathered them, and unto the hire of a harlot shall they return.” Reference is to spiritual whoredom--unbelief--which never acts with liberality. V.8. “He that ruleth, with diligence.” 26 “Ruling,” or overseeing, is to be understood as relating to the common offices in the Christian Church. Paul is not speaking of temporal rulers, as princes and heads of families, but of rulers in the Church. He says ( 1 Tim 3:5 ): “If a man knoweth not how to rule his own house, how shall he take care of the church of God?” He means those who have oversight of Church officers generally; who take care that teachers be diligent, that deacons and ministers make proper and careful distribution of the finances, and that sinners are reproved and disciplined; in short, who are responsible for the proper execution of all offices. Such are the duties of a bishop. From their office they receive the title of bishops--superintendents and “Antistrites,” as Paul here terms them; that is, overseers and rulers. 27 It is the especial duty of these to be concerned about others, not about themselves; the latter care is forbidden rather than enjoined. Mt 6:25. Diligence in the connection in which it is used in the text, is prompted by love and not by self-interest. It being the duty of a bishop to readily assume oversight, to minister and control, and all things being dependent upon him as the movements of team and wagon are dependent upon the driver, the bishop has no time for indolence, drowsiness and negligence. He must be attentive and diligent, even though all others be slothful and careless. Were he inattentive and unfaithful, the official duties of all the others would likewise be badly executed. The result would be similar to that when the driver lies asleep and allows the team to move at will. Under such circumstances, to hope for good results is useless, especially considering the dangerous roads wherein Christians must travel here, among devils who would, in every twinkling of the eye, overthrow and destroy them. 28 Why should Paul reverse the seemingly proper order? He does not mention ruling first-- give it precedence. He rather assigns to prophecy the first place, making ministering, teaching, exhorting and contributing follow successively, while ruling he places last or sixth, among the common offices. Undoubtedly, the Spirit designed such order in view of future abominations that should follow the devil's establishment of tyranny and worldly dominion among Christians. This is the case at present. Dominion occupies chief place. Everything in Christendom must yield to the wantonness of tyranny. Prophecy, ministry, teaching, exhortation, benevolence--all must give way to tyranny. Nothing may interrupt its sway; it must not yield to prophecy, teaching or any other office. 29 We must remember, however, that nothing takes precedence of the Word of God. The preaching of it transcends all other offices. Dominion is but a servant to arouse preaching to activity, like to the servant who wakes his master from sleep, or in other ways reminds him of his office. This principle confirms Christ's words ( Lk 22:26 ): “He that is the greater among you, let him become as the younger; and he that is chief, as he that doth serve.” Teachers and prophets, however, are to be obedient to rulers and continue subject to them; each Christian work and office must subserve the others. Thus is carried out Paul's doctrine in this epistle: that one should not esteem himself better than others; should not exalt himself over men, thinking of himself more highly than he ought to think; though one gift or office is more honorable than another, yet it must also subserve that other. While the office of ruler is the lowest, yet every other appointment is subject to it; on the other hand, in care and oversight the ruler serves all others. Again, the prophet, who holds the highest office, submits to the ruler, etc. V.8. “He that showeth mercy, with cheerfulness.” 30 The six preceding obligations devolve upon the common governing powers of the Christian Church--at present known as the ecclesiastical order. Paul now proceeds to enumerate duties pertaining to every member of the Church. The six first-mentioned obligations are not, however, to be individualized to the extent of making but a single obligation devolve upon one individual. He who prophesies may also teach, admonish, serve and rule. And the same is true of each office. Let every man discover unto how many offices he is called, and conduct himself accordingly. He must not exalt himself over others, as if better than they, and create sects from the common gifts of God; he must continue in the common faith of his fellows, allowing mutual service and subjection in the gifts. 31 “Mercy” implies all good deeds or benefits conferred by neighbors upon one another, aside from the regular contributions of which we have spoken. The Hebrew word the apostle uses for “mercy” is “hesed.” In Latin it is “beneficium”; in Greek, “eleemosyna”; and in common parlance, “alms.” It is in this sense that Christ employs the term throughout the Gospel: “When thou doest alms” ( Mt 6:2 )--that is, thy good deeds, or favors; “I desire mercy, and not sacrifice” ( Mt 12:27 ); “He that showed mercy on him” ( Lk 10:37 ). And there are other similar passages where the word “mercy” is equivalent to “benefit” or “favor”; for instance ( Mt 5:7 ), “Blessed are the merciful.” 32 Paul would say: “Let him who is himself so favored that he may confer benefits upon others, do it cheerfully and with pleasure.” He declares ( 2 Cor 9:7 ), “God loveth a cheerful giver.” And he makes his meaning clear by another portion of the same verse, “not grudgingly, or of necessity.” That is, the giver is not to twitter and tremble, not to be slow and tardy in his giving, nor to seek everywhere for reasons to withhold his gift. He is not to give in a way calculated to spoil the recipient's enjoyment of the favor. Nor is he to delay until the gift loses its sweetness because of the importunity required to secure it; rather he should be ready and willing. Solomon says ( Prov 3:28 ): “Say not unto thy neighbor, Go, and come again, and to- morrow I will give; when thou hast it by thee.” “Bis dat qui cito dat.” He gives doubly who gives quickly. Again, “Tarda gratia non est gratia,” A tardy favor is no favor. The word “hilaris” in this connection does not imply joyful giving, but free, cheerful, willing and loving generosity, a generosity moved by slight entreaty. [[This sermon is split into two parts found in verses 6-8 and 9-15]] THE WORKS OF CHRIST'S MEMBERS. V.9. “Let l

ich Christians have are regarded by the apostle as gifts. God has conferred them; and this fact, when properly felt, tends much to prevent our thinking of ourselves more highly than we ought to think, Rom 12:3. For the use of the word rendered gifts, see Rom 1:11, 5:15,16, 6:23, 11:29, 1Cor 7:7, 12:4,9,28, etc. It may refer to natural endowments, as well as to the favours of grace; though in this place it refers doubtless to the distinctions conferred on Christians in the churches. Differing. It was never designed that all Christians should be equal. God designed that men should have different endowments. The very nature of society supposes this. There never was a state of perfect equality in anything; and it would be impossible that there should be, and yet preserve society. In this, God exercises a sovereignty, and bestows his favours as he pleases, injuring no one by conferring favours on others; and holding me responsible for the right use of what I have, and not for what may be conferred on my neighbour. According to the grace. That is, the favour, the mercy that is bestowed on us. As all that we have is a matter of grace, it should keep us from pride; and it should make us willing to occupy our appropriate place in the church. True honour consists not in splendid endowments, or great wealth and office. It consists in rightly discharging the duties which God requires of us in our appropriate sphere. If all men held their talents as the gift of God; if all would find and occupy in society the place for which God designed them, it would prevent no small part of the uneasiness, the restlessness, the ambition, and misery of the world. Whether prophecy. The apostle now proceeds to specify the different classes of gifts or endowments which Christians have, and to exhort them to discharge aright the duty which results from the rank or office which they held in the church. The first is prophecy. This word properly means, to predict future events; but it also means, to declare the Divine will; to interpret the purposes of God; or to make known in any way the truth of God, which is designed to influence men. Its first meaning is to predict or foretell future events; but as those who did this were messengers of God, and as they commonly connected with such predictions instructions and exhortations in regard to the sins, and dangers, and duties of men, the word came to denote any who warned, or threatened, or in any way communicated the will of God; and even those who uttered devotional sentiments or praise. The name in the New Testament is commonly connected with teachers. Acts 13:1, "There were in the church at Antioch certain prophets and teachers, as Barnabas," etc.; Acts 15:32, "And Judas and Silas, being prophets themselves," etc.; Acts 21:10, "A certain prophet named Agabus." In 1Cor 12:28,29, prophets are mentioned as a class of teachers immediately after apostles. "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers," etc. The same class of persons is again mentioned in 1Cor 14:29-32,39. In this place they are spoken of as being under the influence of revelation: "Let the prophets speak two or three, and let the other judge, if anything be revealed to another that sitteth by, let the first hold his peace. And the spirits of the prophets are subject to the prophets." 1Cor 14:39, "Covet to prophesy, and forbid not to speak with tongues." In this place endowments are mentioned under the name of prophecy, evidently in advance even of the power of speaking with tongues. Yet all these were to be subject to the authority of the apostle, 1Cor 14:37. In Eph 4:11, they are mentioned again in the same order: "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers," etc. From these passages the following things seem clear in relation to this class of persons: (1.) They were an order of teachers distinct from the apostles, and next to them in authority and rank. (2.) They were under the influence of revelation, or inspiration, in a certain sense. (3.) They had power of controlling themselves, and of speaking or keeping silence as they chose. They had the power of using their prophetic gifts as we have the ordinary faculties of our minds; and of course of abusing them also. This abuse was apparent also in the case of those who had the power of speaking with tongues, 1Cor 14:2,4,6,11, etc. (4.) They were subject to the apostles. (5.) They were superior to the other teachers and pastors in the church. (6.) The office or the endowment was temporary, designed for the settlement and establishment of the church; and then, like the apostolic office, having accomplished its purpose, to be disused, and to cease, from these remarks, also, will be seen the propriety of regulating this office by apostolic authority; or stating, as the apostle does here, the manner or rule by which this gift was to be exercised. According to the proportion. This word (αναλογιαν) is nowhere else used in the New Testament. The word properly applies to mathematics, ( Schleusner,) and means the ratio or proportion which results from comparison of one number or magnitude with another. In a large sense, therefore, as applied to other subjects, it denotes the measure of anything. With us it means analogy, or the congruity or resemblance discovered between one thing and another, as we say there is an analogy or resemblance between the truths taught by reason and revelation. (See Butler's Analogy.) But this is not its meaning here, It means the measure, the amount of faith bestowed on them; for he was exhorting them to Rom 12:3 "think soberly, according as God hath dealt to every man the measure of faith." The word faith here means, evidently, not the truths of the Bible elsewhere revealed; nor their confidence in God; nor their personal piety; but the extraordinary endowment bestowed on them by the gifts of prophecy. They were to confine themselves strictly to that; they were not to usurp the apostolic authority, or to attempt to exercise their peculiar office; but they were to confine themselves strictly to the functions of their office according to the measure of their faith, i.e. the extraordinary endowment conferred on them. The word faith is thus used often to denote that extraordinary confidence in God which attended the working of miracles, etc., Mt 17:20, 21:21, Lk 17:6. If this be the fair interpretation of the passage, then it is clear that the interpretation, which applies it to systems of theology, and which demands that we should interpret the Bible so as to accord with the system, is one that is wholly unwarranted. It is to be referred solely to this class of religious teachers, without reference to any system of doctrine, or to anything which had been revealed to any other class of men; or without affirming that there is any resemblance between one truth and another. All that may be true, but it is not the truth taught in this passage. And it is equally clear that the passage is not to be applied to teachers now, except as an illustration of the general principle that even those endowed with great and splendid talents are not to over-estimate them, but to regard them as the gift of God; to exercise them in subordination to his appointment; and to seek to employ them in the manner, the place, and to the purpose that shall be according to his will. They are to employ them in the purpose for which God gave them; AND FOR NO OTHER. (s) "according to the grace" 1Pet 4:10,11 Verse 7. Or ministry, (διακονιαν). This word properly mean

Having then gifts differing according to the grace which is given us - Gifts are various: grace is one. Whether it be prophecy - This, considered as an extraordinary gift, is that whereby heavenly mysteries are declared to men, or things to come foretold. But it seems here to mean the ordinary gift of expounding scripture. Let us prophesy according to the analogy of faith - St. Peter expresses it, "as the oracles of God;" according to the general tenor of them; according to that grand scheme of doctrine which is delivered therein, touching original sin, justification by faith, and present, inward salvation. There is a wonderful analogy between all these; and a close and intimate connexion between the chief heads of that faith "which was once delivered to the saints." Every article therefore concerning which there is any question should be determined by this rule; every doubtful scripture interpreted according to the grand truths which run through the whole.

s service of any kind, Lk 10:40. It is used in religion to denote the service which is rendered to Christ as the Master. It is applied to all classes of ministers in the New Testament, as denoting their being the servants of Christ; and it is used particularly to denote that class who, from this word, were called deacons, i.e. those who had the care of the poor, who provided for the sick, and who watched over the external matters of the church. In the following places it is used to denote the ministry, or service, which Paul and the other apostles rendered in their public work, Acts 1:17,25; Acts 6:4, 12:25, 20:24, 21:19, Rom 11:13, 15:31, 2Cor 5:18, 6:3, Eph 4:12; 1Timm 1:12. In a few places this word is used to denote the office which the deacons fulfilled, Acts 6:1, 11:29, 1Cor 16:15, 2Cor 11:8. In this sense the word deacon (διακονος) is most commonly used, as denoting the office which was performed in providing for the poor, and administering the alms of the church. It is not easy to say in what sense it is used here. I am inclined to the opinion that he did not refer to those who were appropriately called deacons, but to those engaged in the office of the ministry of the word; whose business it was to preach, and thus to serve the churches. In this sense the word is often used in the New Testament, and the connexion seems to demand the same interpretation here. On our ministering. Let us be wholly and diligently occupied in this. Let this be our great business, and let us give entire attention to it. Particularly the connexion requires us to understand this as directing those who ministered not to aspire to the office and honours of those who prophesied. Let them not think of themselves more highly than they ought, but be engaged entirely in their own appropriate work. He that teacheth. This word denotes those who instruct, or communicate knowledge. It is clear that it is used to denote a class of persons different, in some respects, from those who prophesied and from those who exhorted. But in what this difference consisted is not clear. Teachers are mentioned in the New Testament in the grade next to the prophets, Acts 13:1, 1Cor 12:28,29, Eph 4:11. Perhaps the difference between the prophets, the ministers, the teachers, and the exhorters, was this--that the first spake by inspiration; the second engaged in all the functions of the ministry, properly so called, including the administration of the sacraments; the teachers were employed in communicating instruction simply, teaching the doctrines of religion, but without assuming the office of ministers; and the fourth exhorted, or entreated Christians to lead a holy life, without making it a particular subject to teach, and without pretending to administer the ordinances of religion. The fact that teachers, are so often mentioned in the New Testament, shows that they were a class by themselves. It may be worthy of remark, that the churches in New England had, at first, a class of men who were called teachers. One was appointed to this office in every church, distinct from the pastor, whose proper business it was to instruct the congregation in the doctrines of religion. The same thing exists substantially now in most churches, in the appointment of Sunday-school teachers, whose main business it is to instruct the children in the doctrines of the Christian religion. It is an office of great importance to the church; and the exhortation of the apostle may be applied to them: that they should be assiduous, constant, diligent in their teaching; that they should confine themselves to their appropriate place; and should feel that their office is of great importance in the church of God; and remember that this is his arrangement, designed to promote the edification of his people.Verse 8. He that exhorteth. This word properly denotes one who urges to

Ministering - As deacons. He that teacheth - Catechumens; for whom particular instructers were appointed. He that exhorteth - Whose peculiar business it was to urge Christians to duty, and to comfort them in trials.

the practical duties, of religion, in distinction from one who teaches its doctrines. One who presents the warnings and the promises of God, to excite men to the discharge of their duty. It is clear that there were persons who were recognised as engaging especially in this duty, and who were known by this appellation, as distinguished from prophets and teachers. How long this was continued there is no means of ascertaining; but it cannot be doubted that it may still be expedient, in many times and places, to have persons designated to this work. In most churches this duty is now blended with the other offices of the ministry. He that giveth. Margin, " imparteth." The word denotes the person whose office it was to distribute; and probably, designates him who distributed the alms of the church, or him who was the deacon of the congregation. The connexion requires that this meaning should be given to the passage; and the word rendered giveth may denote one who imparts or distributes that which has been committed to him for that purpose, as well as one who gives out of his private property. As the apostle is speaking here of offices in the church, the former is evidently that which is intended. It was deemed an important matter among the early Christians to impart liberally of their substance to support the poor, and provide for the needy, Acts 2:44-47, 4:34-37, 5:1-11, Gal 2:10, Rom 15:26, 2Cor 8:8, 9:2,12. Hence it became necessary to appoint persons over these contributions, who should be especially charged with the management of them, and who would see that they were properly distributed, Acts 6:1-6. These were the persons who were denominated deacons, Php 1:1, 1Timm 3:8,12. Hence it became necessary to appoint persons over these contributions, who should be especially charged with the management of them, and who would see that they were properly distributed, Acts 6:1-6. These were the persons who were denominated deacons, Php 1:1 1Ti 3:8,12 With simplicity. See Mt 6:22, "If thine eye be single," etc.; Lk 11:34. The word simplicity (απλοτης)is used in a similar sense to denote singleness, honesty of aim, purity, integrity, without any mixture of a base, selfish, or sinister end. It requires the bestowment of a favour without seeking any personal or selfish ends; without partiality; but actuated only by the desire to bestow them in the best possible maimer to promote the object for which they were given, 2Cor 8:2, 9:11,13, 1:12, Eph 6:5, Col 3:22. It is plain that when property was entrusted to them, there would be danger that they might be tempted to employ it for selfish and sinister ends, to promote their influence and prosperity; and hence the apostle exhorted them to do it with a single aim to the object for which it was given. Well did he know that there was nothing more tempting than the possession of wealth, though given to be appropriated to others. And this exhortation is applicable not only to the deacons of the churches, but to all who in this day of Christian benevolence are entrusted with money to advance the kingdom of the Lord Jesus Christ. He that ruleth. This word properly designates one who is set over others, or who presides or rules, or one who attends with diligence and care to a thing. In 1Thes 5:12, it is used in relation to ministers in general: "And we beseech you, brethren, to know them which labour among you, and are over you in the Lord." 1Timm 3:4,5,12, it is applied to the head of a family, or one who diligently and faithfully performs the duty of a father: "One that ruleth well his own house." 1Timm 5:17, it is applied to " elders " in the church: "Let the elders that rule well," etc. It is not elsewhere used except in Tit 3:8,14, in a different sense, where it is translated " to maintain good works." The prevailing sense of the word, therefore, is to rule, to preside over, or to have the management of. But to what class of persons reference is had here, and what was precisely their duty, has been made a matter of controversy, and it is not easy to determine. Whether this refers to a permanent office in the church, or to an occasional presiding in their assemblies convened for business, etc., is not settled by the use of the word. It has the idea of ruling, as in a family, or of presiding, as in a deliberative assembly; and either of these ideas would convey all that is implied in the original word. Comp. 1Cor 12:28. With diligence. This word properly means haste, ( Mk 6:25; Lk 1:39 ) but it also denotes industry, attention, care. 2Cor 7:11, "What carefulness it wrought in you;" 2Cor 7:12, "That our care for you in the sight of God," etc.; Rom 8:7,8, (Gr.) Heb 6:11. It means here, that they should be attentive to the duties of their vocation, mid engage with ardour in that which was committed to them to do. He that sheweth mercy. It is probable, says Calvin, that this refers to those who had the care of the sick and infirm, the aged and the needy; not so much to provide for them by charity, as to attend on them in their affliction, and to take care of them. To the deacons was committed the duty of distributing alms, but to others that of personal attendance This can hardly be called an office, in the technical sense; and yet it is not improbable that they were designated to this by the church, and requested to perform it. There were no hospitals and no almshouses. Christians felt it their duty to show personal attention to the infirm and the sick; and so important was their office, that it was deemed worthy of notice in a general direction to the church. With cheerfulness. The direction given to those who distributed alms was to do it with simplicity, with an honest aim to meet the purpose for which it was entrusted to them. The direction here varies according to the duty to be performed. It is to be done with cheerfulness, pleasantness, joy; with a kind, benign, and happy temper. The importance of this direction to those in this situation is apparent. Nothing tends so much to enhance the value of personal attendance on the sick and afflicted, as a kind and cheerful temper. If anywhere a mild, amiable, cheerful, and patient disposition is needed, it is near a sick bed and when administering to the wants of those who are in affection. And whenever we may be called to such a service, we should remember that this is indispensable. If moroseness, or impatience, or fretfulness is discovered in us, it will pain those whom we seek to benefit, embitter their feelings, and render our services of comparatively little value. The needy and infirm, the feeble and the aged, have enough to bear without the impatience and harshness of professed friends. It may be added, that the example of the Lord Jesus Christ is the brightest which the world has furnished of this temper. Though constantly encompassed by the infirm and the afflicted, yet he was always kind, and gentle, and mild, and has left before us exactly what the apostle meant when he said, "he that showeth mercy, with cheerfulness." The example of the good Samaritan is also another instance of what is intended by this direction. Comp. 2Cor 9:7. This direction is particularly applicable to a physician. We have here an account of the establishment, the order, and the duties of the different members of the Christian church. The amount of it all is, that we should discharge with fidelity the duties which belong to us in the sphere of life in which we are placed; and not despise the rank which God has assigned us; not to think of ourselves more highly than we ought; but to act well our part, according to the station where we are placed, and the talents with which we are endowed. If this were done, it would put an end to discontent, ambition, and strife, and would produce the blessings of universal peace and order. (1) "giveth" or, "imparteth" (2) "simplicity" or, "liberally" (t) "that ruleth" Ps 111 (u) "cheerfulness" 2Co 9:7 Verse 9. Let love. The apostle proceeds to specify the duties of Christians in gen

He that presideth - That hath the care of a flock. He that showeth mercy - In any instance. With cheerfulness - Rejoicing that he hath such an opportunity.

Having spoken of faith and its fruit, Rom 12:3 , &c., he comes now to love. The ninth, tenth, and eleventh verses refer to chapter the seventh; the twelfth verse to chapter the eighth; the thirteenth verse, of communicating to the saints, whether Jews or gentiles, to chapter the ninth, &c. Part of the sixteenth verse is repeated from Rom 11:25 . Abhor that which is evil; cleave to that which is good - Both inwardly and outwardly, whatever ill - will or danger may follow.

ove be without hypocrisy.” 33 How aptly the apostle points out the danger of error in each obligation, as well as the right course! Prophecy is carried beyond its proper sphere when it does not accord with the faith. This is the danger-point in all prophecy. The common error in ministering lies in the indolence manifested therein, and the constant preference for some other occupation. Again, the prevailing error in teaching and exhorting is in giving attention to something besides those obligations; for instance, deceiving men with human nonsense. The mistake in giving is that it is seldom done with liberality. Rulers are prone to seek quiet and leisure, desiring to escape being burdened with care and anxiety. Favors are seldom bestowed cheerfully and with a willing heart. So, too, pure love is a rare thing on earth. Not that love in itself is impure, but too often it is mere pretense. John implies as much in his words ( 1 Jn 3:18 ), “My little children, let us not love in word, neither with the tongue; but in deed and truth.” 34 Now, they who harbor hatred while pretending to love, or are guilty of similar gross hypocrisies, fall far short of the spirit of this teaching. But Paul refers to those of liberated conscience, who conduct themselves like true Christians, well knowing how to teach concerning Christ; but who are careless of their works, not realizing that they neglect their neighbors and fail to assist the needy and to rebuke the wicked; who are generally negligent, bringing forth none of the fruits of faith; among whom the true Word of God is choked, like seed among thorns, as Christ says. Mt 13:22. But we have elsewhere explained the nature of pure love. V.9. “Abhor that which is evil.” 35 While to abhor evil is one of the chief principles of love, it is rare. The principle is too often lost sight of through hypocrisy and false love. We ignore, wink at, even make light of and are undisturbed by the evil deeds of our neighbor. We are unwilling to incur his displeasure by manifesting indignation and offering rebuke for his wickedness, or by withdrawing from his society. Especially do we hesitate when we thus must endanger body or life; for instance, when the vices of those in high life demand our censure. By such weakness on our part we merely dissimulate love. Paul requires, not only a secret abhorrence of evil, but an open manifestation of it in word and deed. True love is not influenced by the closeness of the friend, by the advantage of his favors, or by the standing of his connections; nor is it influenced by the perverseness of an enemy. It abhors evil, and censures it or flees from it, whether in father or mother, brother or sister, or in any other. Corrupt nature loves itself and does not abhor its own evil; rather, it covers and adorns it. Anger is styled zeal; avarice is called prudence; and deception, wisdom. V.9. “Cleave to that which is good.” 36 The second feature of real, true love is that it cleaves to the good, even though found in the worst enemy, and though directly opposing love's desire. Love is no respecter of persons. It is not intimidated by the possible danger its expression might incur. But false love will dare, even for the sake of honor, profit or advantage, to forsake the good in its friend, particularly when danger threatens or persecution arises. Much less, then, will he whose love is false cleave to the good in an enemy and stand by and maintain it. And if it necessitated opposing his own interests, he would not support his enemy's deed, however good. Briefly, the proverb, “The world is false and full of infidelity,” and that other saying, “Fair but empty words,” clearly express the fact that the love of our corrupt human nature is false and hypocritical, and that where the Spirit of God dwells not, there is no real, pure love. These two principles--abhorring the evil and cleaving to the good--are clearly presented in Psalm 15:4: “In whose eyes a reprobate is despised, but who honoreth them that fear Jehovah”--in other words, “Who cleaves to the good, even though it be in an enemy; and hates the evil, even though in a friend.” Try men by these two principles in their lending, their dealing and giving, reproving and teaching, tolerating and suffering, and their dissimulation and hypocrisy will be readily apparent. V.10. “In love of the brethren be tenderly affectioned one to another.” 37 Christians exhibit perfect love when, in addition to the love they manifest toward all men, they are themselves united by a peculiar bond of Christian affection. The term “tenderly affectioned” expresses the love parents have for children, and brothers for each other. Paul would say: “Christians are not simply to manifest a spirit of mutual love, but they are to conduct themselves toward one another in a tender, parental and brotherly way.” Thus Paul boasts of doing in the case of the people of Thessalonica. I Thes 1:11. Isaiah declares ( ch. 66:13 ) that God will so comfort the apostles: “As one whom his mother comforteth, so will I comfort you.” And Peter says ( I Pet 3:8 ): “Loving as brethren, tenderhearted, humbleminded.” The nature of the brotherly love we owe our neighbors is illustrated in the love of an affectionate mother for her child. Such love Christ has shown, and still shows, toward us. He sustains us, frail, corrupt, sinful beings that we are. So imperfect are we, we seem not Christians at all. But the love of Christ makes us his, regardless of our imperfections. V.10. “In honor preferring one another.” 38 Christ's love and friendship for ourselves should lead us to esteem one another precious. We should be dear to one another for the sake of the Christ within us. We may not reject any because of his imperfections. We must remember the Lord dwells in the weak vessel also, and honors him with his presence. If Christ regards him worthy of kindness and affection, and extends to him the same privilege in himself that we enjoy, we should bow before that weak one, honoring him as the living temple of our Lord, the seat of his presence. What matters to us the insignificance of the seat the Lord chooses? If it is not too humble to be honored with his presence, why should we his servants not honor it? V.11. “In diligence not slothful.” 39 “Diligence” here implies every form of righteous work and business that occupies us. Paul requires us to be diligent, skillful and active. We are not to proceed as do they who undertake one thing today, and tomorrow, another, confining themselves to nothing and soon growing weary and indolent. For instance, some readily and very zealously engage in a good work, such as praying, reading, fasting, giving, serving, disciplining the body. But after two or three attempts they become indolent and fail to accomplish the undertaking. Their ardor subsides with the gratification of their curiosity. Such people become unstable and weak. So Paul enjoins to be V.11. “Fervent in spirit.” 40 A weak and somewhat curious disposition may undertake with fervor, being ready to accomplish everything at once; but in the very start it becomes faint and weak, and voluntarily yields. It becomes silent when opposition, disaffection and persecution must be encountered. The fervor that does not persevere in spiritual matters is carnal. Spiritual fervor increases with undertaking and effort. It is the nature of spirit not to know weariness. Spirit grows faint and weary only by idleness. Laboring, it increases in strength. Particularly does it gain in fervor through persecution and opposition. So it perseveres, and accomplishes its projects, even though the gates of hell oppose. V.11. “Serving the Lord.” (Adapt yourselves to the time.) 41 Some renderings read, “Serve the Lord,” for in the Greek “Kairos” and “Kyrios” sound much alike. One means “Time,” the other “Lord.” I am undecided which is preferable. “Serve the time”--“adapt yourselves to the time”--would be apt. And “Serve the Lord” would not be a bad construction. Let each choose for himself. To serve the Lord means to let all our acts be done as unto the Lord himself, in the effort to serve him, not seeking our own honor, and not neglecting our duty for fear of men or because of their favors; it means to follow the spirit of Nehemiah's declaration when the temple was being built ( Neh 2:20 )--We are servants of the God of Heaven. Such was the reply of the Jews to those who attempted to hinder them. Practically, the Jews said: “We do not serve ourselves. Our service is not designed for our own honor, but for the honor of the God of Heaven.” I shall, however, adhere to the rendering, “Adapt yourselves to the time.” It is equivalent to saying: Direct yourselves according to the time. That is, employ it well; be seasonable, in keeping with Solomon's words ( Ec 3:3-4 ): “A time to break down, and a time to build up; a time to weep, and a time to laugh,” etc. There is a time for everything. The thought is, Exercise your privileges, confining yourself to no particular time; be able to do the duty that presents itself, as Psalm 1:3 suggests: “He shall be like a tree... that bringeth forth its fruit in its season.” 42 This valuable and excellent doctrine militates against the self-righteous, who confine themselves to set times, to the extent of making the time conform to them and adapt itself to their convenience. They observe particular hours for praying, for eating, for drinking. Should you, in dire need of aid, approach one of them, you might perish before he would disengage himself to assist you. Note, the self-righteous man does not adapt himself to the time--does not rise to the occasion as he should. The opportunity to perform a work of love, he permits to pass. The time must be suited to him--which will never be. No opportunity to do good ever presents itself to this class, for they are so absorbed in themselves as to permit every such occasion to pass. Nor are they seasonable in things concerning themselves. They laugh when they should weep; they are gloomy when they should rejoice; they flatter when censure is due. All their efforts are untimely. It is their fortune to miss every opportunity in consequence of confining their endeavors to certain times. This is the way of the world. V.12. “Rejoicing in hope.” 43 Here is an occasion, truly, when we should be timely. The ungodly rejoice when satiate with wealth, honor and ease, but are filled with gloom at a change in the weather. Their joy is untimely as well as their grief. They rejoice when they should grieve, and grieve when they should rejoice. But Christians are capable of rejoicing, not in ease and temporal advantage, but in God. They rejoice most when their worldly condition is worst. The farther earthly advantages are removed, the nearer is God with his eternal blessings. Paul enumerates joy among the fruits of the Spirit ( Gal 5:22 ); the flesh knows not such pleasure. In Romans 14:17, he speaks of “joy in the Holy Spirit.” V.12. “Patient in tribulation.” 44 Throughout the Gospel we are taught that Christians must endure crosses and evil days. Hence the Gospel arms us with divine armor, and that alone. That is, it teaches us, not how to avert temporal ills and to enjoy peace, but how to endure and conquer these ills. We are not to oppose and try to avert them, but patiently to endure them until they wear themselves out upon us, and lose their power; as ocean waves, dashing against the shore, recede and vanish of their own accord. Not yielding, but perseverance, shall win here. But of this topic we have treated during the Advent season. V.12. “Continuing stedfastly in prayer.” 45 Prayer has been sufficiently defined in the third epistle for Advent. Paul does not allude to babbling out of prayer-books, nor to bawling in the Church. You will never offer true prayer from a book. To be sure, you may, by reading a prayer, learn how and what to pray, and have your devotion enkindled; but real prayer must proceed spontaneously from the heart, not in prescribed words; the language must be dictated by the fervor of the soul. Paul particularly specifies that we are to be “stedfast in prayer.” In other words, we should not become remiss, even though we do not immediately receive what we ask. The chief thing in prayer is faith. Faith relies on God's promise to hear its petition. It may not receive at once what it is confident of receiving; but it waits, and though for a time there may be indications of failure, yet the petition is granted. Christ gives striking illustrations of such perseverance in the parable of the wicked judge (Lk 18), and in that of the friend's importunity (Lk 11). He everywhere teaches the necessity of faith in prayer. “Whatsoever ye shall ask in prayer, believing, ye shall receive,” Mt 21:22. And again, “Or what man is there of you, who, if his son shall ask him for a loaf, will give him a stone?” Mt 7:9. V.13. “Communicating to the necessities of the saints.” 46 The meaning of this injunction is shamefully perverted. In our necessities we daily seek the assistance of saints. Hence the numerous institutions, altars and services to these, everywhere in the world. Paul's teaching, however, is that we are to “communicate to the necessity of the saints.” Since we ignore the sanctified ones of this life who need our assistance, we are well rewarded by having to go to the dead to solicit aid in our necessities. Paul means the saints on earth--the Christians. He calls them saints out of respect to the Word of God and his grace, which, in faith, renders them holy without works. 47 It would be a great shame, a blasphemy, for a Christian to deny that he is holy. It would be equivalent to denying the holiness of the blood of Christ, of the Word, the Spirit, the grace of God, and of God himself. And all these God has applied to or conferred upon the Christian to render him holy. Paul does not hesitate to call himself a saint ( Eph 3:8 ): “Unto me who am less than the least of all saints, was this grace given.” And ( 1 Tim 5:10 ) he would relieve widows who washed the feet of the saints. It is also said in Psalm 86:2, “Preserve my soul; for I am godly [holy].” Peter, too ( 1 Pet 1:16 ), quoting from Moses, speaks God's message, “Ye shall be holy; for I am holy.” The word “holy” in the Scriptures has reference only to the living. But we have had books other than the Scriptures to read. Consequently we have been led by our seducers into the humiliating wickedness of calling holy only the dead, and regarding it the highest presumption to apply the term to ourselves. At the same time we are all desirous of being called “Christians,” a sublimer title than “holy”; for Christ is perfect holiness, and Christians are named after Christ--after perfect holiness. The shameful abomination known as “the exaltation of saints” is responsible for the deplorable error here. The Pope's influence has created the belief that only they are holy who are dead, or whose works have exalted them to the honor of the title. But how often is the devil exalted as a saint, and how often we regard them saints who are of hell! 48 Paul's design in mentioning “the necessities of the saints” is to teach and move us to do as much for Christians as we are inclined to do for the saints of heaven; to regard such ministration as precious service, for so it is. He commends to us the real saints--those in want; who are of saintly character, though they may be forsaken, hungry, naked, imprisoned, half- dead, regarded by the world as ungodly evil-doers deserving of every form of misfortune; who, unable to help themselves, need assistance. They differ much from those saints whose help we, staring heavenward, implore. It is the poor Christians whom Christ will array on the last day, saying, “Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto me.” Mt 25:40. Then they who so ostentatiously served the blessed of heaven must stand shamed and afraid in the presence of those whom in this life they scorned to respect as they should. Nor will the saints whom they bound themselves to serve, and whom they worshiped, avail them anything. V.13. “Given to hospitality.” 49 Now, Paul specifies concerning the “necessities of the saints” and names the treatment to be accorded them. Not only in word are we to remember them, but in deed, extending hospitality as their necessities demand. “Hospitality” stands for every form of physical aid when occasion calls for it--feeding the hungry, giving drink to the thirsty, clothing the naked. In the early days of the Gospel, the apostles and disciples did not sit in palaces, cloisters, institutions, and torture the people with edicts and commands as do the idolatrous bishops today. Pilgrim-like, they went about the country, having no house nor home, no kitchen nor cellar, no particular abiding-place. It was necessary that every where hospitality be extended the saints, and service rendered them, that the Gospel might be preached. This was as essential as giving assistance in their distresses and sufferings. V.14. “Bless them that persecute you.” 50 Incidental to the subject of the saints' necessities, the apostle reminds us we are to conduct ourselves in a Christian manner toward our persecutors, who, to great extent, are to blame for the distresses of the saints. It is well to observe here that we are not merely advised, but commanded, to love our enemies, to do them good and to speak well of them; such conduct is the fruit of the Spirit. We must not believe what we have heretofore been taught--that the admonition comes only to the perfect, and that they are merely counseled to bless their persecutors. Christ teaches ( Mt 5:44 ) that all Christians are commanded so to do. And to “bless” our persecutors means to desire for them only good in body and soul. For instance, if an enemy detracts from our honor, we should respond, “God honor you and keep you from disgrace.” Or if one infringe upon our rights, we ought to say, “May God bless and prosper you.” On this wise should we do. V.14. “Bless, and curse not.” 51 This is to be our attitude toward mankind generally, whether persecutors or otherwise. The meaning is: “Not only bless your persecutors, but live without curses for any, with blessings for all; wishing no one evil, but everyone only good.” For we are children of blessing; as Peter says: “Hereunto were ye called, that ye should inherit a blessing.” I Pet 3:9. In our blessing, all the world is blessed--through Christ. “In thy seed shall all the nations of the earth be blessed.” Gen 22:18. It is inconsistent for a Christian to curse even his most bitter enemy and an evil-doer; for he is commanded to bear upon his lips the Gospel. The dove did not bring to Noah in the ark a poisonous branch or a thistle sprig; she brought an olive-leaf in her mouth. Gen 8:11. The Gospel likewise is simply a gracious, blessed, glad and healing word. It brings only blessing and grace to the whole world. No curse, but pure blessing, goes with the Gospel. The Christian's lips, then, must be lips of blessing, not of cursing. If they curse, they are not the lips of a Christian. 52 It is necessary, however, to distinguish between cursing and censuring or reproving. Reproof and punishment greatly differ from cursing and malediction. To curse means to invoke evil, while censuring carries the thought of displeasure at existing evil, and an effort to remove it. In fact, cursing and censuring are opposed. Cursing invokes evil and misfortune; censure aims to remove them. Christ himself censured, or reproved. He called the Jews a generation of vipers, children of the devil, hypocrites, blind dolts, liars, and so on. He did not curse them to perpetuate their evils; rather he desired the evils removed. Paul does similarly. He says of the sorcerer that he is a child of the devil and full of subtilty. Acts 13:10. Again, the Spirit reproves the world of sin. Jn 16:8. 53 But the strong argument is here urged that the saints of the Scriptures not only censured, but cursed. Jacob, the patriarch, cursed his sons Reuben, Simeon and Levi. Gen 49:7. A great part of the Law of Moses is made up of curses, especially Deut 28:15. Open cursing is commanded to be pronounced by the people, on Mount Ebal. Deut 27:13. How much cursing we find in the Psalms, particularly Psalm 109. Again, how David cursed Joab, captain of his host! 2 Sam 3:29. How bitterly Peter curses Simon ( Acts 8:20 ): “Thy silver perish with thee.” Paul curses the seducers of the Galatians ( Gal 5:12 ), “I would they were even cut off.” And he says ( I Cor 16:22 ), “If any man loveth not the Lord, let him be anathema.” Christ cursed the innocent fig-tree. Mt 21:19. And Elisha cursed the children of Bethel. 2 Kings 2:24. What shall we say to these things? 54 I answer: We must distinguish between love and faith. Love must not curse; it must always bless. But faith has power to curse. Faith makes us children of God, and is to us in God's place. Love makes us servants of men, and occupies the place of a servant. Without the Spirit's direction, no one can rightly understand and imitate such examples of cursing. Cursing stands opposed to cursing--the curses of God to the curses of the devil. When the devil, through his followers, resists, destroys, obstructs, the Word of God--the channel of the blessing--the blessing is impeded, and in God's sight a curse rests upon the blessing. Then it is the office of faith to come out with a curse, desiring the removal of the obstruction that God's blessing may be unhindered. 55 Were one, with imprecation, to invoke God to root out and destroy popery--the order of priests, monks and nuns, together with the cloisters and other institutions, the whole world might well say, Amen. For these the devil's devices curse, condemn and impede everywhere God's Word and his blessing. These things are evils so pernicious, so diabolical, they do not merit our love. The more we serve the ecclesiasts and the more we yield to them, the more obdurate they become. They rant and rage against the Word of God and the Spirit, against faith and love. Such conduct Christ calls blasphemy--sin--against the Holy Spirit-- unpardonable sin. Mt. 12:31. And John says ( I Jn. 5:16 ), “There is a sin unto death; not concerning this do I say that he should make request.” With the ecclesiasts all is lost. They will not accept any love or assistance which does not leave them in their wickedness, does not strengthen and help--even honor and exalt--them in it. Any effort you may make otherwise will but cause them to rage against the Holy Spirit, to blaspheme and curse your teaching, declaring -- “It proceeds not from love and fidelity to God, but from the hate, the malice, of the devil. It is not the Word of God, but falsehood. It is the devil's heresy and error.” 56 In fact, cursing which contributes only to the service of God is a work of the Holy Spirit. It is enjoined in the first commandment, and is independent of and superior to love. Until God commands us to do a certain good work or obligation so to do. His will transcends all the good works to manifest our love toward our neighbor, we are under no we can do, all the love we can show our neighbor. Even if I could save the entire world in a single day and it were not God's will I should, I would have no right to do it. Therefore, I should not bless, should not perform a good work, should not manifest my love to any, unless it be consistent with the will and command of God. The measure of our love to our neighbors is the Word of God. Likewise, by the first commandment all other commandments are to be measured. We might, in direct violation of the commandments of the second table, were it consistent with God's will and promotive of his honor, obey the first commandment in killing, robbing, taking captive women and children and disobeying father and mother, as did the children of Israel in the case of their heathen enemies. Likewise the Holy Spirit is able to, and does at times, perform works seemingly opposed to all the commandments of God. While apparently there is violation in some respects, it is in reality only of the commandments of the second table, concerning our neighbor. The Spirit's works are in conformity with the first three commandments of the first table, relating to God. Therefore, if you first become a Peter, a Paul, a Jacob, a David, an Elisha, you too may curse in God's name, and with exalted merit in his sight. V.15. “Rejoice with them that rejoice; weep with them that weep.” 57 There may be a direct connection between these two commands and the injunction about “communicating to the necessities of the saints” upon which Paul has been expatiating, teaching how we are to treat our persecutors, who are largely to blame for the “necessities” of Christians. Yet I am inclined to think he speaks here in an unrelated way, of our duty to make ourselves agreeable to all men, to adapt ourselves to their circumstances, whether good or ill, whether or no they are in want. As common servants, we should minister to mankind in their every condition, that we may persuade them to accept the Gospel. Paul speaks further on this point. 58 Now, if a fellow-man have reason to rejoice, it is not for us to put on a stern countenance, as do the hypocrites, who assume to be somewhat peculiar. Their unnatural seriousness is meant to be indicative of their unrivaled wisdom and holiness, and of the fact that men who rejoice instead of wearing, as they do, a stern look, are fools and sinners. But no, we are to participate in the joy of our fellow-man when that joy is not inconsistent with the will of God. For instance, we should rejoice with the father who joys in the piety and sweetness of his wife, in her health and fruitfulness, and in the obedience and intelligence of his children; and when he is as well off as we are so far as soul, body and character, family and property, are concerned. These are gifts of God. According to Paul ( Acts 14:17 ), they are given that God may fill our hearts “with food and gladness.” Though many such gifts and pleasures are improperly used, they are nevertheless the gifts of God and not to be rejected with a gloomy face as if we dare not, or should not, enjoy them. On the other hand, we ought to weep with our fellow-man when he is in sad circumstances, as we would weep over our own unhappy condition. We read ( 2 Sam 1:17; 3:33) that David lamented for Saul, Jonathan and Abner, and ( Phil 2:27 ) that Paul was filled with sorrow over the illness of Epaphroditus and grieved as if the affliction were his own. V.16. “Be of the same mind one toward another.” 59 The apostle has previously (verse 10) spoken concerning unity of mind in relation to God- ordained spiritual gifts, counseling that everyone should be content as to the offices and gifts of his fellows. Now Paul speaks of the temporal affairs of men, teaching likewise mutual appreciation of one another's calling and character, offices and works, and that none is to esteem himself better than another because of these. The shoemaker's apprentice has the same Christ with the prince or the king; the woman, the same Christ the man has. While there are various occupations and external distinctions among men, there is but one faith and one Spirit. 60 But this doctrine of Paul has long been dishonored. Princes, lords, nobles, the rich and the powerful, reflect themselves in themselves, thinking they are the only men on earth. Even among their own ranks, one aspires to be more exalted, more noble and upright, than another. Their notions and opinions are almost as diverse as the clouds of heaven. They are not of the same mind concerning external distinctions. One does not esteem another's condition and occupation as significant and as honorable as his own. The individual sentiment apparently is: “My station is the best; all others are revolting.” The clumsy, booted peasant enters the strife. The baker aspires to be better than the barber; the shoemaker, than the bath-keeper. Should one happen to be illegitimately born, he is not eligible to a trade, though he even be holy. Certificates of legitimate birth must be produced, and such is the complex state of society, there are as many beliefs as masters and servants. How can there be unity of mind concerning spiritual offices and blessings with people so at variance upon trivial, contemptible worldly matters? True, there must be the various earthly stations, characters and employments; but it is heathenish, unchristian and worldly for one to entertain the absurd idea that God regards a certain individual a better Christian than another upon the contemptible grounds of his temporal station, and not to perceive that in God's sight these conditions make no inner difference. 61 Indeed, it is not only unchristian, but effeminate and childish, to hold such a view. A woman will win distinction for herself by handling the spindle or the needle more deftly than another, or by adjusting her bonnet more becomingly than her neighbor can; in fact, she may secure prominence by things even more insignificant. To say the least, no woman thinks herself less a woman than any other. The same is true of children; each is best satisfied with its own bread and butter, and thinks its own toy the prettiest; if it does not, it will cry until it gets its prettiest. And so it is with the world: one has more power, another is a better Christian, another is more illustrious; one has more learning, another is more respectable; one is of this lineage, another that. These distinctions are the source of hatred, murder and every form of evil, so tenaciously does each individual adhere to his own notions. Yet, despite their separate and dissimilar opinions, men call themselves Christians. V.16. “Set not your mind on high things.” 62 Here Paul makes clear the preceding injunction. He would restrain men from their unholy conceits. As before stated, every man is best pleased with his own ideas. Hence foolishness pervades the land. One, seeing another honored above himself, is restlessly ambitious to emulate that other. But he acts contrary to both teachings of Paul: Comparing himself to his inferiors or to his equals, he thinks he is far above them, and his own station most honorable. Comparing himself with his superiors, he sees his pretended rank fail; hence he strives to rival them, devoting all his energies to attain the enviable position. Clinging to external distinctions, his changing notions and unstable heart impel him to such ambition and render him dissatisfied with the Christ whom all men possess alike. But what does Paul teach? Not so. He says, “Set not your mind on what the world values.” His meaning is: “Distinctions truly must there be in this life--one thing high, another low. Everything cannot be gold, nor can all things be straw. Nevertheless, among men there should be unity of mind in this relation.” God treats men alike. He gives his Word and his Spirit to the lowly as well as to the high. Paul does not use the little word “mind” undesignedly. “High things” have their place and they are not pernicious. But to “mind” them, to be absorbed in them with the whole heart, to be puffed up with conceit because of our relation to them, enjoying them to the disadvantage of the less favored--this is heathenish. V.16. “But condescend to things that are lowly.” 63 In other words: Despise not lowly stations and characters. Say not, they must either be exalted or removed. God uses them; indeed, the world cannot dispense with them. Where would the wealthy and powerful be if there were no poor and humble? As the feet support the body, so the low support the high. The higher class, then, should conduct themselves toward the lowly as the body holds itself with relation to the feet; not “minding,” or regarding, their lofty station, but conforming to and recognizing with favor the station of the lowly. Legal equality is here made a figure of spiritual things--concerning the aspirations of the heart. Christ conducted himself with humility. He did not deny his own exaltation, but neither was he haughty toward us by reason of it. He did not despise us, but stooped to our wretched condition and raised us by means of his own exalted position. Sermon for the Third Sunday after the Epiphany; Romans 12:16-21 CHRISTIAN REVENGE. This and the last sermon are one in some editions. Hence the paragraphs are numbered as one sermon. V.16. “Be not wise in your own conceits.” 64 The lesson as read in the Church ends here. We shall, therefore, notice but

eral, that they might secure the beauty and order of the church. The first which he specifies is love. This word here evidently refers to benevolence, or to good-will toward all mankind. In Rom 12:10, he specifies the duty of brotherly love; and there can be no doubt that he here refers to the benevolence which we ought to cherish towards all men, A similar distinction is found in 2Pet 1:7, "And to brotherly kindness add charity," i.e., benevolence, or good will, and kind feelings to others. Without dissimulation. Without hypocrisy. Let it be sincere and unfeigned. Let it not consist in words or professions only, but let it be manifested in acts of kindness and in deeds of charity, 1Jn 3:18, Comp. 1Pet 1:22. Genuine benevolence is not that which merely professes attachment, but which is evinced by acts of kindness and affection. Abhor that which is evil. The word abhor means, to hate; to turn from; to avoid. The word evil here has reference to malice, or unkindness, rather than to evil in general. The apostle is exhorting to love, or kindness; and between the direction to love all men, and the particular direction about brotherly love, he places this general direction to abhor that which is evil--that which is evil in relation to the subject under discussion, that is, malice or unkindness. The word evil is not unfrequently used, in this limited sense, to denote some particular or special evil, Mt 5:37,39, etc. Comp. Ps 34:14 2Ti 2:19 Ps 97:10 1Th 5:22. Cleave to that which is good. The word rendered cleave to denotes, properly, the act of gluing, or uniting firmly by glue. It is then used to denote a very firm adherence to an object; to be firmly fitted to it. There it means, that Christians should be firmly attached to that which is good, and not separate or part from it. The good here referred to is particularly that which pertains to benevolence --to all men, and especially to Christians. It should not be occasional only, or irregular; but it should be constant, active, decided. (v) "dissimulation" 1Pet 1:22 (w) "that which is evil" Ps 34:14 Verse 10. Be kindly affectioned. The word here used occurs nowhere else in the New

Testament. It properly denotes tender affection, such as that which subsists between parents and children; and it means, that Christians should have similar feelings towards each other, as belonging to the same family, and as united in the same principles and interests. The Syriac renders this, "Love your brethren, and love one another." Comp. 1Pet 2:17. With brotherly love. Or, in love to the brethren. The word denotes the affection which subsists between brethren. The duty is one which is often presented in the New Testament, and which our Saviour intended should be regarded as a badge of discipleship. Jn 13:34,35, "By this shall all men know that ye are my disciples, if ye have love one to another;" Jn 15:12,17, Eph 5:2; 1Thes 4:9, 1Pet 1:22, 1Jn 2:7,8, 3:11,23, 4:20,21. The apostle Paul in this place manifests his peculiar manner of writing, he does not simply enjoin brotherly love, but he adds that it should be kindly affectioned. It should be with the tenderness which characterizes the most endearing natural relationship. This he expresses by a word which is made for the occasion, (φιλοστοργοι) blending love with natural affection, and suffering it to be manifest in your intercourse with one another. In honour. In showing or manifesting respect or honour. Not in seeking honour, or striving after respect, but in showing it to one another. Preferring one another. The word preferring means going before, leading, setting an example. Thus in showing mutual respect and honour, they were to strive to excel; not to see which could obtain most honour, but which could confer most, or manifest most respect. Comp. 1Pet 5:5, Eph 5:21. Thus they were to be studious to show to each other all the respect which was due in the various relations of life; children to show proper respect to parents, parents to children, servants to their masters, etc.; and all to strive, by mutual kindness, to promote the happiness of the Christian community. How different this from the spirit of the world; the spirit which seeks not to confer honour, but to obtain it; which aims not to diffuse respect, but to attract all others to give honour to us. If this single direction were to be obeyed in society, it would put an end at once to no small part of the envy, and ambition, and heart-burning, and dissatisfaction of the world. It would produce contentment, harmony, love, and order in the community; and stay the progress of crime, and annihilate the evils of strife, and discord, and malice. And especially, it would give order and beauty to the church. It would humble the ambition of those who, like Diotrephes, love to have the preeminence, ( 3Jn 1:9 ) and make every man willing to occupy the place for which God has designed him, and rejoice that his brethren may be exalted to higher posts of responsibility and honour. (x) "affectioned" 1Pet 2:17 (1) "brotherly love" or, "in the love of the brethren"Verse 11. Not slothful. The word rendered slothful refers to those who are slow, idle,

In honour preferring one another - Which you will do, if you habitually consider what is good in others, and what is evil in yourselves.

destitute of promptness of mind and activity. Comp. Mt 25:26. In business, (τησπουδη). This is the same word which, in Rom 12:8 8, is rendered diligence. It properly denotes haste intensity, ardour of mind; and hence it also denotes industry, labour. The direction means, that we should be diligently occupied in our proper employment. It does not refer to any particular occupation, but is used, in a general sense, to denote all the labour which we may have to do; or is a direction to be faithful and industrious in the discharge of all our appropriate duties. Comp. Eccl 9:10. The tendency of the Christian religion is to promote industry. (1.) It teaches the value of time. (2.) Presents numerous and important things to be done. (3.) It inclines men to be conscientious in the improvement of each moment. (4.) And it takes away the mind from those pleasures and pursuits which generate and promote indolence. The Lord Jesus was constantly employed in filling up the great duties of his life; and the effect of his religion has been to promote industry wherever it has spread, both among nations and individuals. An idle man and a Christian are names which do not harmonize. Every Christian has enough to do to occupy all his time; and he whose life is spent in ease, and in doing nothing, should doubt altogether his religion. God has assigned us much to accomplish; and he will hold us answerable for the faithful performance of it. Comp. Jn 5:17, 9:14, 1Thes 4:11, 2Thes 3:10,12. All that would be needful to transform the idle, and vicious, and wretched, into sober and useful men, would be to give to them the spirit of the Christian religion. See the example of Paul, Acts 20:34,35. Fervent. This word is usually applied to water, or to metals so heated as to bubble, or boil. It hence is used to denote ardour, intensity, or, as we express it, a glow --meaning intense zeal, Acts 18:25. In spirit. In your mind or heart. The expression is used to denote a mind filled with intense ardour in whatever it is engaged. It is supposed that Christians would first find appropriate objects for their labour, and then engage in them with intense ardour and zeal. Serving. Regarding yourselves as the servants of the Lord. This direction is to be understood as connected with the preceding, and as growing out of it. They were to be diligent and fervid, and in doing so were to regard themselves as serving the Lord, or to do it inobedience to the command of God, and to promote his glory. The propriety of this caution may easily be seen. (1.) The tendency of worldly employments is to take off the affections from God. (2.) Men are prone to forget God when deeply engaged in their worldly employments. It is proper to recall their attention to him. (3.) The right discharge of our duties in the various employments of life is to be regarded as serving God. He has arranged the order of things in this life to promote employment. He has made industry essential to happiness and success; and hence to be industrious, from proper motives, is to be regarded as acceptable service of God. (4.) He has required that all such employments should be conducted with reference to his will and to his honour, 1Cor 10:31, Eph 6:5; Col 3:17,22-24, 1Pet 4:11. The meaning of the whole verse is, that Christians should be industrious, should be ardently engaged in some lawful employment, and that they should pursue it with reference to the will of God, in obedience to his commands, and to his glory. (z) "fervent" Acts 20:34,35 (a) "in spirit" Col 4:12 (b) "serving the Lord" Heb 12:22 Verse 12. Rejoicing in hope. That is, in the hope of eternal life and glory which the gospel produces

Whatsoever ye do, do it with your might. In every business diligently and fervently serving the Lord - Doing all to God, not to man.

Rejoicing in hope - Of perfect holiness and everlasting happiness. Hitherto of faith and love; now of hope also, see the fifth and eighth chapters; afterwards of duties toward others; saints, Ro 12:13 persecutors , Ro 12:14 friends , strangers, enemies, Ro 12:15 , &c.

. Rom 5:2,3. Patient in tribulation. In affliction, patiently enduring all that may be appointed. Christians may be enabled to do this by the sustaining influence of their hope of future glory; of being admitted to that world where there shall be no more death, and where all tears shall be wiped away from their eyes, Rev 21:4, 7:17. Comp. Jas 1:4. See the influence of hope in sustaining us ia affliction more fully considered in the Notes on Rom 8:18-28. Continuing instant in prayer. That is, be persevering in prayer. See Col 4:2. Lk 18:1. The meaning of this direction is, that in order to discharge aright the duties of the Christian life, and especially to maintain a joyful hope, and to be sustained in the midst of afflictions, it is necessary to cherish a spirit of prayer, and to live near to God. How often a Christian should pray, the Scriptures do not inform us. Of David. we are told that he prayed seven times a day, ( Ps 119:164 ) of Daniel, that he was accustomed to pray three times a day, ( Dan 6:10 ) of our Saviour we have repeated instances of his praying mentioned; and the same of the apostles, The following rules, perhaps, may guide us in this: (1.) Every Christian should have some time, allotted for this service, and some place where he may be alone with God. (2.) It is not easy, perhaps not possible, to maintain a life of piety without regular habits of secret devotion. (3.) The morning, when we have experienced God's protecting care, when the mind is fresh, and the thoughts are as yet clear and unoccupied with the world, when we go forth to the duties, trials, and temptations of the day; and the evening, when we have again experienced his goodness, and are about to commit ourselves to his protecting care, and when we need his pardoning mercy for the errors and follies of the day, seem to be times which commend themselves to all as appropriate seasons for private devotion. (4.) Every person will also find other times when private prayer will be needful, and when he will be inclined to it. In affliction, in perplexity, in moments of despondency, in danger, and want, in disappointment, and in the loss of friends, we shall feel the propriety of drawing near to God, and of pouring out the heart before him. (5.) Besides this, every Christian is probably conscious of times when he feels peculiarly inclined to pray; he feels just like praying; he has a spirit of supplication; and nothing but prayer will meet the instinctive desires of his bosom. We are often conscious of an earnest desire to see and converse with an absent friend, to have communion with those we love; and we value such fellowship as among the happiest moments of life. So with the Christian. He may have an earnest desire to have communion with God; his heart pants for it; and he cannot resist the propensity to seek him, and pour out his desires before him. Compare the feelings expressed by David in Ps 42:1,2, "As the hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God?" Comp. Ps 63:1. Such seasons should be improved; they are the "spring-times" of our piety; and we should expand every sail, that we may be "filled with all the fulness of God." They are happy, blessed moments of our life; and then devotion is sweetest and most pure; and then the soul knows what it is to have fellowship with the Father, and with his Son Jesus Christ, 1Jn 1:3. (6.) In addition to all this, Christians may be in the habit of praying to God without the formality of retirement. God looks upon the heart; and the heart may pour forth its secret desires to Him even when in business, when conversing with a friend, when walking, when alone, and when in society. Thus the Christian may live a life of prayer; and it shall be one of the characteristics of his life that he prays! By this he shall be known; and in this he shall learn the way to possess peace in religion. "In every joy that crowns my days, In every pain I bear, My heart shall find delight in praise, Or seek relief in prayer. "When gladness wings my favour'd hour, Thy love my thoughts shall fill; Resigned when storms of sorrow lower, My soul shall meet thy will. "My lifted eye, without a tear, The gathering storm shall see; My steadfast heart shall know no fear: That heart shall rest on thee." (c) "in hope" Rom 5:2,3 (d) "in tribulation" Jas 1:4 (e) "instant in prayer" Lk 18:1 Verse 13. Distributing. The word used here denotes having things in common, (κοινωνουντες). It

Communicate to the necessities of the saints - Relieve all Christians that are in want. It is remarkable, that the apostle, treating expressly of the duties flowing from the communion of saints, yet never says one word about the dead. Pursue hospitality - Not only embracing those that offer, but seeking opportunities to exercise it.

means, that they should be communicative, or should regard their property as so far common as to supply the wants of others. In the earliest times of the church, Christians had all things in common, Acts 2:44 and felt themselves bound to meet all the wants of their brethren. One of the most striking effects of Christianity was to loosen their grasp on property, and dispose them to impart liberally to those who had need. The direction here does not mean that they should literally have all things in common; that is, to go back to a state of savage barbarity; but that they should be liberal, should partake of their good things with those who were needy. Comp. Gal 6:6, Rom 15:27; Php 4:15, 1Timm 6:18. To the necessity. To the wants. That is, distribute to them such things as they need --food, raiment, etc. This command, of course, has reference to the poor. Of saints. Of Christians, or the friends of God. They are called saints as being holy, (αγιοι) or consecrated to God. This duty of rendering aid to Christians especially, does not interfere with the general love of mankind. The law of the New Testament is, ( Gal 6:10 ) "As we have opportunity, let us do good to all men, especially to them who are of the household of faith." The Christian is indeed to love all mankind, and to do them good as far as may be in his power, Mt 5:43,44, Tit 3:8, 1Timm 6:18, Heb 13:16. But he is to show particular interest in the welfare of his brethren, and to see that the poor members of the church are provided for; for (1.) they are our brethren; they are of the same family; they are attached to the same Lord; and to do good to them is to evince love to Christ, Mt 25:40, Mk 9:41. (2.) They are left especially to the care of the church; and if the church neglects them, we may be sure the world will also, Mt 26:11. Christians, especially in the time of the apostles, had reason to expect little compassion from the men of the world. They were persecuted and oppressed; they would be embarrassed in their business, perhaps thrown out of occupation, by the opposition of their enemies: and it was therefore peculiarly incumbent on their brethren to aid them. To a certain extent it is always true, that the world is reluctant to aid the friends of God; and hence the poor followers of Christ are in a peculiar manner thrown on the benefactions of the church, (3.) It is not improbable that there might be a peculiar reason at that time for enjoining this on the attention of the Romans. It was a time of persecution, and perhaps of extensive distress. In the days of Claudius, (about A.D. 50,) there was a famine in Judea which produced great distress, and many of the poor and oppressed might flee to the capital for aid. We know, from other parts of the New Testament, that at that time the apostle was deeply interested in procuring aid for the poor brethren in Judea, Rom 15:25,26. Comp. Acts 19:21, 2Cor 8:1-7; 2Cor 9:2-4. But the same reasons for aiding the poor followers of Christ will exist substantially in every age; and one of the most precious privileges conferred on men, is to be permitted to assist those who are the friends of God, Ps 41:1-3, Prov 14:21. Given to hospitality. This expression means that they should readily and cheerfully entertain strangers. This is a duty which is frequently enjoined in the Scriptures. Heb 13:2, "Be not forgetful to entertain strangers: for thereby some have entertained angels unawares." 1Pet 4:9, "Use hospitality one to another without grudging." Paul makes this especially the duty of a Christian bishop: 1Timm 3:2, "A bishop then must--be given to hospitality;" Tit 1:8. Hospitality is especially enjoined by the Saviour, and its exercise commanded: Mt 10:40,42, "He that receiveth you receiveth me," etc. The want of hospitality is one of the charges which the Judge of mankind will allege against the wicked, and on which he will condemn them: Mt 25:43, "I was a stranger, and ye took me not in." It is especially commended to us by the example of Abraham, ( Gen 18:1-8,) and of Lot, ( Gen 19:1,2,) who thus received angels unawares. It was one of the virtues on which Job particularly commended himself, and which he had not failed to practise. Job 31:16,17, "If I have withheld the poor from theft desire, or have caused the eyes of the widow to fail; or have eaten my morsel myself alone, and the fatherless hath not eaten thereof," etc. In the time of our Saviour it was, evidently practised in the most open and frank manner. Lk 10:7, "And in the same house remain, eating and drinking such things as they give." A remarkable instance is also mentioned in Lk 11:5. This virtue is no less common in eastern nations at present than it was in the time of Christ. It is eminently the virtue of oriental nations, of their ardent and open temperament. It springs up naturally in countries thinly settled, where the sight of a stranger would be therefore peculiarly pleasant; in countries, too, where the occupation was chiefly to attend flocks, and where there was much leisure for conversation; and where the population was too sparse, and the travellers too infrequent, to justify inn-keeping as a business. From all these causes, it has happened that there are, properly speaking, no inns or taverns in the regions around Palestine. It was customary, indeed, to erect places for lodging and shelter at suitable distances, or by the side of springs or watering-places, for travellers to lodge in. But they are built at the public expense, and are unfurnished. Each traveller carries his own bed and clothes and cooking utensils, and such places are merely designed as a shelter for caravans. (See Robinson's Calmet, Art. Caravanserai.) It is still so; and hence it becomes, in their view, a virtue of high order to entertain, at their own tables, and in their families, such strangers as may be travelling. Niebuhr says, that "the hospitality of the Arabs has always been the subject of promise; and I believe that those of the present day exercise this virtue no less than the ancients did. There are, in the villages of Tehama, houses which are public, where travellers may lodge and be entertained some days gratis, if they will be content with the fare; and they are much frequented. When the Arabs are at table, they invite those who happen to come to eat with them, whether they be Christians or Mohammedans, gentle or simple." "The primitive Christians," says Calmet, "considered one principle part of their duty to consist in showing hospitality to strangers. They were, in fact, so ready in discharging this duty, that the very heathen admired them for it. They were hospitable to all strangers, but especially to those who were of the household of faith. Believers scarcely ever travelled without letters of communion, which testified the purity of their faith, and procured for them a favourable reception wherever the name of Jesus Christ was known." ( Calmet, Dict.) Calmet is also of opinion that the two minor epistles of John may be such letters of recommendation and communion. Comp. 2Jn 1:10. It may be added, that it would be particularly expected of Christians that they should show hospitality to the ministers of religion. They were commonly poor; they received no fixed salary; they travelled from place to place; and they would be dependent for support on the kindness of those who loved the Lord Jesus Christ. This was particularly intended by our Saviour's instructions on the subject, Mt 10:11-13,40-42. The duty of hospitality is still binding on Christians and all men. The law of Christ is not repealed. The customs of society are indeed changed; and one evidence of advancement in commerce and in security is furnished in the fact that inns are now provided and patronized for the traveller in all Christian lands. Still this does not lessen the obligations to show hospitality. It is demanded by the very genius of the Christian religion; it evinces proper love towards mankind; it shows that there is a feeling of brotherhood and kindness towards others, when such hospitality is shown. It unites society, creates new bonds of interest and affection, to show kindness to the stranger and to the poor. To what extent this is to be done, is one of those questions which are to be left to every man's conscience and views of duty. No rule can be given on the subject. Many men have not the means to be extensively hospitable; and many are not placed in situations that require it. No rules could be given that should be applicable to all cases; and hence the Bible has left the general direction, has furnished examples where it was exercised, has recommended it to mankind, and then has left every man to act on the rule, as he will answer it to God. See Mt 25:34-46. (f) "to the necessity of saints" Ps 41, Heb 13:16 (g) "to hospitality" Heb 13:2, 1Pet 4:9 Verse 14. Bless them, etc. Mt 5:44. Comp.

Lk 6:28. Bless, and curse not. Bless only; or continue to bless, however long or aggravated may be the injury. Do not be provoked to anger, or to cursing, by any injury, persecution, or reviling. This is one of the most severe and difficult duties of the Christian religion; and it is a duty which nothing else but religion will enable men to perform. To curse denotes, properly, to devote to destruction. Where there is power to do it, it implies the destruction of the object. Thus the fig-tree that was cursed by the Saviour soon withered away, Mk 11:21. Thus those whom God curses will be certainly destroyed, Mt 25:41. Where there is not power to do it, to curse implies the invoking of the aid of God to devote to destruction. Hence it means, to imprecate; to implore a curse from God to rest on others; to pray that God would destroy them. In a larger sense still, it means to abuse by reproachful words; to calumniate; or to express one's self in a violent, profane, and outrageous manner. In this passage it seems to have especial reference to this. (h) "Bless them which persecute you" Mt 5:44 Verse 15. Rejoice with them, etc. This command grows out of the doctrine stated in Rom

Curse not - No, not in your heart.

12:4,5 that the church is one; that it has one interest; and therefore that there should be common sympathy in its joys and sorrows. Or, enter into the welfare of your fellow- Christians, and show your attachment to them by rejoicing that they are made happy. Comp. 1Cor 12:26. "And whether-- one member be honoured, all the members rejoice with it." In this way happiness diffuses and multiplies itself. It becomes expanded over the face of the whole society; and the union of the Christian body tends to enlarge the sphere of happiness, and to prolong the joy conferred by religion. God has bound the family of man together by these sympathies, and it is one of the happiest of all devices to perpetuate and extend human enjoyments. Weep, etc. Jn 11:35. At the grave of Lazarus our Saviour evinced this in a most tender and affecting manner. The design of this direction is to produce mutual kindness and affection, and to divide our sorrows by the sympathies of friends. Nothing is so well fitted to do this as the sympathy of those we love. All who are afflicted know how much it diminishes theft sorrow to see others sympathizing with them, and especially those who evince in theft sympathies the Christian spirit, How sad would be a suffering world if there were none who regarded our griefs with interest or with tears! if every sufferer were left to bear his sorrows unpitied and alone! and if all the ties of human sympathy were rudely cut at once, and men were left to suffer in solitude, and unbefriended! It may be added, that it is the special duty of Christians to sympathize in each other's griefs, (1.) because their Saviour set them the example; (2) because they belong to the same family; (3) because they are subject to similar trials and afflictions; and (4) because they cannot expect the sympathy of a cold and unfeeling world. (i) "Rejoice with them" 1Cor 12:26.Verse 16. Be of the same mind, etc. This passage has been variously interpreted. "Enter into each other's circumstance

Rejoice - The direct opposite to weeping is laughter; but this does not so well suit a Christian.

s, in order to see how you would yourself feel." Chrysostom. "Be agreed in your opinions and views." Stuart. "Be united or agreed with each other." Flatt. Comp. Php 2:2 2Co 13:11. A literal translation of the Greek will give somewhat a different sense, but one evidently correct. "Think of, that is, regard, or seek after the same thing for each other; that is, what you regard or seek for yourself, seek also for your brethren. Do not have divided interests; do not be pursuing different ends and aims; do not indulge counter plans and purposes; and do not seek honours, offices, for yourself, which you do not seek for your brethren; so that you may still regard yourselves as brethren on a level, and aim at the same object." The Syriac has well rendered the passage: "And what you think concerning yourselves, the same also think concerning your brethren; neither think with an elevated or ambitious mind, but accommodate yourselves to those who are of humbler condition." Comp. 1Pet 3:8. Mind not high things. Greek, Not thinking of high things. That is, not seeking them, or aspiring after them. The connexion shows that the apostle had in view those things which pertained to worldly offices and honours--wealth, and state, and grandeur. They were not to seek them for themselves; nor were they to court the society or the honours of the men in an elevated rank in life. Christians were commonly of the poorer ranks, and they were to seek their companions and joys there, and not to aspire to the society of the great and the rich. Comp. Jer 45:5, "And seekest thou great things for thyself? Seek them not." Lk 12:15. Condescend. (συναπαγομενοι). Literally, " being led away by, or being conducted by." It does not properly mean to condescend, but denotes a yielding, or being guided and led in the thoughts, feelings, plans, by humble objects. Margin, " Be contented with mean things." To men of low estate. In the Greek the word here is an adjective, (ταπεινοις) and may refer either to men or to things, either in the masculine or neuter gender. The sentiment is not materially changed, whichever interpretation is adopted. It means, that Christians should seek the objects of interest and companionship not among the great, the rich, and the noble, but among the humble and the obscure. They should do it because their Master did it before them; because his friends are most commonly found among those in humble life; because Christianity prompts to benevolence, rather than to a fondness for pride and display; and because of the influence on the mind produced by an attempt to imitate the great, to seek the society of the rich, and to mingle with the scenes of gaiety, folly, and ambition. Be not wise, etc. Comp. Isa 5:21, "Woe unto them that are wise in their own eyes, and prudent in their own sight." Rom 11:25. The meaning is, Do not trust in the conceit of your own superior skill and understanding, and refuse to hearken to the counsel of others. In your own conceits. Greek, Among yourselves. Syriac, "In your own opinion." The direction here accords with that just given; and means, that they should not be elated with pride above theft brethren, or be headstrong and self-confident. The tendency of religion is to produce a low estimate of our own importance and attainments. (k) "Be of the same mind" 1Pet 3:8 (l) "not high things" 2Cor 8:21. (1) "condescend" or, "be contented with mean things" (m) "Be not wise" Isa 5:21 Verse 17. Recompense. Render, give, or return. Mt 5:39. This is probably one of the

Mind not high things - Desire not riches, honour, or the company of the great.

briefly the remaining portion. “Conceits,” as here used, signifies the obstinate attitude with regard to temporal things which is maintained by that individual who is unwilling to be instructed, who himself knows best in all things, who yields to no one and calls good whatever harmonizes with his ideas. The Christian should be more willing to make concession in temporal affairs. Let him not be contentious, but rather yielding, since the Word of God and faith are not involved, it being only a question of personal honor, of friends and of worldly things. V.17. “Render to no man evil for evil.” 65 In the counsel above (verse 14) to “curse not,” the writer of the epistle has in mind those unable to avenge themselves, or to return evil for evil. These have no alternative but to curse, to invoke evil upon their oppressors. In this instance, however, the reference is to those who have equal power to render one another evil for evil, malice for malice, whether by acts committed or omitted--and usually they are omitted. But the Christian should render good for evil, and omit not. God suffers his sun to shine upon the evil and upon the good. Mt 5:45. V.17. “Take thought for things honorable in the sight of all men.” 66 This injunction is similar to that he gives the Thessalonians ( I Thes 5:22 ), “Abstain from all appearance of evil”; and the Philippians ( ch. 4:8 ): “Whatsoever things are true, whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” The reference is purely to our outward conduct. Paul would not have the Christian think himself at liberty to do his own pleasure, regardless of others' approbation. Only in the things of faith is such the Christian's privilege. His outward conduct should be irreproachable, acceptable to all men; in keeping with the teaching of First Corinthians, 10:32-33, to please all men, giving offense neither to Jews nor to Gentiles; and obedient to Peter's advice ( 1 Pet 2:12 ), “Having your behavior seemly among the Gentiles.” V.18. “If it be possible, as much as in you lieth, be at peace with all men.” 67 Outward peace among men is here intended--peace with Christians and heathen, with the godly and the wicked, the high and the low. We must give no occasion for strife; rather, we are to endure every ill patiently, never permitting peace to be disturbed on our account. We must not return evil for evil, blow for blow; for he who so does, gives rise to contention. Paul adds, “As much as in you lieth.” We are to avoid injuring any, lest we be the ones to occasion contention. We must extend friendliness to all men, even though they be not friendly to us. It is impossible to maintain peace at all times. The saying is, “I can continue in peace only so long as my neighbor is willing.” But it lies in our power to leave others at peace, friends and foes, and to endure the contentions of all. “Oh yes,” you say, “but where would we be then?” Listen: V.19. “Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord.” 68 Note, in forbidding us to return blow for blow and to resort to vengeance, the apostle implies that our enjoyment of peace depends on our quiet endurance of others' disturbance. He not only gives us assurance that we shall be avenged, but he intimidates us from usurping the office of God, to whom alone belong vengeance and retribution. Indeed, he rather deplores the fate of the Christian's enemies, who expose themselves to God's wrath; he would move us to pity them in view of the fact that we must give place to wrath and permit them to fall into the hands of God. The vengeance and wrath of God are dispensed in various ways: through the instrumentality of political government; at the hands of the devil; by illness, hunger and pestilence; by fire and water; by war, enmity, disgrace; and by every possible kind of misfortune on earth. Every creature may serve as the rod and the weapon of God when he designs chastisement. As said in Wisdom of Solomon, 5:17: “He shall... make the creature his weapon for the revenge of his enemies.” 69 So Paul says, “Give place unto wrath.” I have inserted the words “of God” to make clearer the meaning of the text; the wrath of God is intended, and not the wrath of man. The thought is not of giving place to the anger of our enemies. True, there may be occasion even for that, but Paul has not reference here to man's anger. Evidently, he means misfortunes and plagues, which are regarded as expressions of God's wrath. Possibly the apostle omitted the phrase to avoid giving the idea that only the final wrath of God is meant--his anger at the last day, when he will inflict punishment without instrumentality. Paul would include here all wrath, whether temporal or eternal, to which God gives expression in his chastisements. This is an Old Testament way of speaking. Phinehas says ( Jos 22:18 ), “Tomorrow he will be wroth with.. Israel.” And Moses in several places speaks of God's anger being kindled. See Numbers 11:1 @10@33. I mention these things by way of teaching that when the political government wields the sword of punishment against its enemies, it should be regarded as an expression of God's wrath; and that the statement in Deuteronomy 32:35, “Vengeance is mine,” does not refer solely to punishment inflicted of God direct, without instrumentality. V.20. “But if thine enemy hunger, feed him; if he thirst, give him to drink; for in so doing thou shalt heap coals of fire upon his head.” 70 This teaching endorses what I have already stated--that the Christian's enemies are to be pitied in that they are subjected to the wrath of God. Consequently it is not Christian-like to injure them; rather, we should extend favors. Paul here introduces a quotation from Solomon. Prov 25:21-22. Heaping coals of fire on the head, to my thought, implies conferring favors upon the enemy. Being enkindled by our kindness, he ultimately becomes displeased with himself and more kindly disposed to us. Coals here are benefits, or favors. Coals in the censer likewise stand for the favors, or blessings, of God; they are a type of our prayers, which should rise with fervor. Some say that coals represent the Law and judgments of God (see Psalm 18:8, “Coals were kindled by it”), reasoning that in consequence of the Christian's favors, his enemy is constrained to censure himself and to feel the weight of God's Law and his judgments. I do not think a Christian should desire punishment to fall upon his enemy, though such explanation of the sentence is not inapt. In fact, it rather accords with the injunction, “Give place unto wrath”; that is, do good and then wrath--the coals-will readily fall upon the enemy. V.21. “Be not overcome of evil, but overcome evil with good.” 71 With this concluding counsel, it strikes me, Paul himself explains the phrase “coals of fire” in harmony with the first idea that the malice of an enemy is to be overcome with good. Overcoming by force is equivalent to lending yourself to evil and wronging the enemy who wrongs you. By such a course your enemy overcomes you and you are made evil like himself. But if you overcome him with good, he will be made righteous like you. A spiritual overcoming is here meant; the disposition, the heart, the soul--yes, the devil who instigates the evil--are overcome.

Provide - Think beforehand; contrive to give as little offence as may be to any.

most difficult precepts of Christianity; but the law of Christ on the subject is unyielding. It is a solemn demand made on all his followers, and it must be obeyed. Provide. The word rendered provide means, properly, to think or mediate beforehand. Make it a matter of previous thought, of settled plan, of design. This direction would make it a matter of principle and fixed purpose to do that which is right; and not to leave it to the fluctuations of feeling, or to the influence of excitement. The same direction is given in 2Cor 8:21. Things honest. Literally, things beautiful, or comely. The expression here does not refer to property, or to provision made for a family, etc. The connexion requires us to understand it respecting conduct, and especially our conduct towards those who injure us. It requires us to evince a spirit and to manifest a deportment, in such cases, that shall be lovely and comely in the view of others; such as all men will approve and admire. And the apostle wisely cautions us to provide for this, i.e. to think of it beforehand, to make it a matter of fixed principle and purpose, so that we shall not be overtaken and excited by passion. If left to the time when the offence shall be given, we may be excited and off our guard, and may therefore evince an improper temper. All persons who have ever been provoked by injury (and who has not been?) will see the profound wisdom of this caution to discipline and guard the temper by previous purpose, that we may not evince an improper spirit. In the sight of all men. Such as all must approve; such that no man can blame; and, therefore, such as shall do no discredit to religion. This expression is taken from Prov 3:4. The passage shows that men may be expected to approve a mild, kind, and patient temper in the reception of injuries; and facts show that this is the case. The Christian spirit is one that the world must approve, however little it is disposed to act on it. (n) "Recompense to man evil" Mt 5:39, 1Pet 3:9 (o) "Provide things honest" 2Cor 8:21 Verse 18. If it be possible. If it can be done. This expression implies that it could not always be done. Still it should be an object of de

sire; and we should endeavour to obtain it. As much as lieth in you. This implies two things: (1.)We are to do our utmost endeavours to preserve peace, and to appease the anger and malice of others. (2.) We are not to begin or to originate a quarrel. So far as we are concerned, we are to seek peace. But then it does not always depend on us. Others may oppose and persecute us; they will hate religion, and may slander, revile, and otherwise injure us; or they may commence an assault on our persons or property. For their assaults we are not answerable; but we are answerable for our conduct towards them; and on no occasion are we to commence a warfare with them. It may not be possible to prevent their injuring and opposing us; but it is possible not to begin a contention with them; and when they have commenced a strife, to seek peace, and to evince a Christian spirit. This command doubtless extends to everything connected with strife; and means, that we are not to provoke them to controversy, or to prolong it. when it is commenced. See Ps 34:14, Mt 5:9,39-41, Heb 12:14. If all Christians would follow this command, if they would never provoke to controversy, if they would injure no man by slander or by unfair dealing, if they would compel none to prosecute them in law by want of punctuality in payment of debts or honesty in business, if they would do nothing to irritate, or to prolong a controversy when it is commenced, it would put an end to no small part of the strife that exists in the world. (p) "live peaceably" Ps 34:14 Verse 19. Dearly beloved. This expression of tenderness was peculiarly appropriate in an exhortation to peace. It reminded them of the affec

Dearly beloved - So he softens the rugged spirit. Revenge not yourselves, but leave that to God. Perhaps it might more properly be rendered, leave room for wrath; that is, the wrath of God, to whom vengeance properly belongs. Deut 32:35

tion and friendship which ought to subsist among them as brethren. Avenge not yourselves. To avenge is to take satisfaction for an injury by inflicting punishment on the offender. To take such satisfaction for injuries done to society is lawful and proper for a magistrate, Rom 13:4; and to take satisfaction for injuries done by sin to the universe is the province of God. But the apostle here is addressing private individual Christians. And the command is, to avoid a spirit and purpose of revenge. But this command is not to be so understood that we may not seek for justice, in a regular and proper way, before civil tribunals. If our character is assaulted, if we are robbed and plundered, if we are oppressed contrary to the law of the land, religion does not require us to submit to such oppression and injury without seeking our rights in an orderly and regular manner. If it did, it would be to give a premium to iniquity, to countenance wickedness, and require a man, by becoming a Christian, to abandon his rights. Besides, the magistrate is appointed for the praise of those who do well, and to punish evil-doers, 1Pet 2:14. Further, our Lord Jesus did not surrender his rights, ( Jn 18:23;) and Paul demanded that he himself should be treated according to the rights and privileges of a Roman citizen, Acts 16:37. The command here not to avenge ourselves means, that we are not to take it out of the hands of God, or the hands of the law, and to inflict it ourselves. It is well known that where there are no laws, the business of vengeance is pursued by individuals in a barbarous and unrelenting manner. In a state of savage society, vengeance is immediately taken, if possible, or it is pursued for years, and the offended man is never satisfied until he has imbrued his hands in the blood of the offender. Such was eminently the case among the Indians of this country. But Christianity seeks the ascendency of the laws; and in cases which do not admit or require the interference of the laws, in private assaults and quarrels, it demands that we bear injury with patience, and commit our cause unto God. See Lev 19:18. But rather give place unto wrath. This expression has been interpreted in a great variety of ways. Its obvious design is to induce us not to attempt to avenge ourselves, but to leave it with God. To give place, then, is to leave it for God to come in and execute wrath or vengeance on the enemy. Do not execute wrath; leave it to God; commit all to him; leave yourself and your enemy in his hands, assured that he will vindicate you and punish him. For it is written. De 32:35. Vengeance is mine. That is, it belongs to me to inflict revenge. This expression implies that it is improper for men to interfere with that which properly belongs to God. When we are angry, and attempt to avenge ourselves, we should remember, therefore, that we are infringing on the prerogatives of the Almighty. I will repay, etc. This is said in substance, though not in so many words, in De 32:35,36. Its design is to assure us, that those who deserve to be punished, shall be; and that, therefore, the business of revenge may be safely left in the hands of God. Though we should not do it, yet, if it ought to be done, it will be done. This assurance will sustain us, not in the desire that our enemy shall be punished, but in the belief that God will take the matter in his own hands; that he call administer it better than we can; and that if our enemy ought to be punished, he will be. We, therefore, should leave it all with God. That God will vindicate his people, is clearly and abundantly proved in 2Thes 1:6-10, Rev 6:9-11, De 32:40-43. (q) "avenge not yourselves" Lev 19:18 (r) "Vengeance is mine" De 32:35 Verse 20. Therefore if thine enemy hunger, etc. This verse is taken almost literally from Prov 25:21,22

. Hunger and thirst here are put for want in general. If thine enemy is needy in any way, do him good, and supply his wants. This is, in spirit, the same as the command of the Lord Jesus, ( Mt 5:44,) "Do good to them that hate you," etc. In so doing. It does not mean that we are to do this for the sake of heaping coals of fire on him, but that this will be the result. Thou shalt heap, etc. Coals of fire are doubtless emblematical of pain. But the idea here is not that in so doing we shall call down Divine vengeance on the man; but the apostle is speaking of the natural effect or result of showing him kindness. Burning coals heaped on a man's head would be expressive of intense agony. So the apostle says that the effect of doing good to an enemy would be to produce pain. But the pain will result from shame, remorse of conscience, a conviction of the evil of his conduct, and an apprehension of Divine displeasure that may lead to repentance. To do this, is not only perfectly right, but it is desirable. If a man can be brought to reflection and true repentance, it should be done. In regard to this passage we may remark, (1.) that the way to promote peace is to do good even to enemies. (2.) The way to bring a man to repentance is to do him good. On this principle God is acting continually. He does good to all, even to the rebellious; and he designs that his goodness should lead men to repentance, Rom 2:4. Men will resist wrath, anger, and power; but goodness they cannot resist; it finds its way to the heart; and the conscience does its work, and the sinner is overwhelmed at the remembrance of his crimes. (3.) If men would act on the principles of the gospel, the world would soon be at peace. No man would suffer himself many times to be overwhelmed in this way with coals of fire. It is not human nature, bad as it is; and if Christians would meet all unkindness with kindness, all malice with benevolence, and all wrong with right, peace would soon pervade the community, and even opposition to the gospel might soon die away. (g) "If thine enemy hunger" Prov 25:21,22, Mt 5:44 Verse 21. Be not overcome of evil. Be not vanquished or subdued by injury received from others. Do not suffer your temper to be excit

Feed him - With your own hand: if it be needful, even put bread into his mouth. Heap coals of fire upon his head - That part which is most sensible. "So artists melt the sullen ore of lead, By heaping coals of fire upon its head; In the kind warmth the metal learns to glow, And pure from dross the silver runs below." Prov 25:21 , &c.

ed; your Christian principles to be abandoned; your mild, amiable, kind, and benevolent temper to be ruffled by any opposition or injury which you may experience. Maintain your Christian principles amidst all opposition, and thus show the power of the gospel. They are overcome by evil who suffer theft temper to be excited, who become enraged and revengeful, and who engage in contention with those who injure them, Prov 16:32. But overcome evil with good. That is, subdue or vanquish evil by doing good to others. Show them the loveliness of a better spirit; the power of kindness and benevolence; the value of an amiable, Christian deportment. So doing, you may disarm them of their rage, and be the means of bringing them to better minds. This is the noble and grand sentiment of the Christian religion. Nothing like this is to be found in the heathen classics; and nothing like it ever existed among pagan nations. Christianity alone has brought forth this lovely and mighty principle; and one design of it is to advance the welfare of man by promoting peace, harmony, and love. The idea of overcoming evil with good never occurred to men until the gospel was preached. It never has been acted on except under the influences of the gospel. On this principle God shows kindness; on this principle the Saviour came, and bled, and died; and on this principle all Christians should act in treating theft enemies, and in bringing a world to the knowledge of the Lord Jesus. If Christians will show benevolence, if they will send forth proofs of love to the ends of the earth, the evils of the world will be overcome. Nor can the nations be converted until Christians act on this great and most important principle of their religion, on the largest scale possible, TO "OVERCOME EVIL WITH GOOD." (g) "Be not overcome of evil" Prov 16:32

And if you see no present fruit, yet persevere. Be not overcome with evil - As all are who avenge themselves. But overcome evil with good. Conquer your enemies by kindness and patience.