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Text: Romans 12, 6-16.

6 And having gifts differing according to the grace that was given to us, whether prophecy, let us prophesy according to the proportion of our faith; 7 or ministry, let us give ourselves to our ministry; or he that teacheth, to his teaching; 8 or he that exhorteth, to his exhorting; he that giveth, let him do it with liberality; he that ruleth, with diligence; he that showeth mercy, with cheerfulness.9 Let love be without hypocrisy. Abhor that which is evil; cleave to that which is good.10 In love of the brethren be tenderly affectioned one to another; in honor preferring one another; 11 in diligence not slothful; fervent in spirit; serving the Lord; 12 rejoicing in hope; patient in tribulation; continuing stedfastly in prayer; 13 communicating to the necessities of the saints; given to hospitality.14 Bless them that persecute you; bless, and curse not.15 Rejoice with them that rejoice; weep with them that weep.16 Be of the same mind one toward another. Set not your mind on high things, but condescend to things that are lowly.

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: "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, "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, 1 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 (1 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.1 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 (1 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.

"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." 1 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 1 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 concerning 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.

"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.

"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. Tit 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.

"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.

"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.

"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.

THE WORKS OF CHRIST'S MEMBERS.

"Let love 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.

"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.

"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.

"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.1 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 (1 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.

"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?

"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

"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.

"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.

"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."

"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 perseverence, shall win here. But of this topic we have treated during the Advent season.

"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 perseverence 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.

"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.

"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 everywhere hospitality be extended

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KJV: 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.

WEB: Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.