Part 19

Further, it is to be noted that the estimate of gifts which Paul enjoins is an estimate with a view to service. Much self-investigation is morbid, because it is self-absorbed; and much is morbid because it is undertaken only for the purpose of ascertaining one's 'spiritual condition.' Such self-examination is good enough in its way, and may sometimes be very necessary; but a testing of one's own capacities for the purpose of ascertaining what we are fit for, and what therefore it is our duty to do, is far more wholesome. Gifts are God's summons to work, and our first response to the summons should be our scrutiny of our gifts with a distinct purpose of using them for the great end for which we received them. It is well to take stock of the loaves that we have, if the result be that we bring our poor provisions to Him, and put them in His hands, that He may give them back to us so multiplied as to be more than adequate to the needs of the thousands. Such just estimate of our gifts is to be attained mainly by noting ourselves at work. Patient self-observation may be important, but is apt to be mistaken; and the true test of what we can do is what we _do_ do.

The just estimate of our gifts which Paul enjoins is needful in order that we may ascertain what God has meant us to be and do, and may neither waste our strength in trying to be some one else, nor hide our talent in the napkin of ignorance or false humility. There is quite as much harm done to Christian character and Christian service by our failure to recognise what is in our power, as by ambitious or ostentatious attempts at what is above our power. We have to be ourselves as God has made us in our natural faculties, and as the new life of Christ operating on these has made us new creatures in Him not by changing but by enlarging our old natures. It matters nothing what the special form of a Christian man's service may be; the smallest and the greatest are alike to the Lord of all, and He appoints His servants' work. Whether the servant be a cup-bearer or a counsellor is of little moment. 'He that is faithful in that which is least, is faithful also in much.'

The positive aspect of this right estimate of one's gifts is, if we fully render the Apostle's words, as the Revised Version does, 'so to think as to think soberly.' There is to be self-knowledge in order to 'sobriety,' which includes not only what we mean by sober-mindedness, but self-government; and this aspect of the apostolic exhortation opens out into the thought that the gifts, which a just estimate of ourselves pronounces us to possess, need to be kept bright by the continual suppression of the mind of the flesh, by putting down earthly desires, by guarding against a selfish use of them, by preventing them by rigid control from becoming disproportioned and our masters. All the gifts which Christ bestows upon His people He bestows on condition that they bind them together by the golden chain of self-control.

MANY AND ONE

'For 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.'--ROMANS xii. 4, 5.

To Paul there was the closest and most vital connection between the profoundest experiences of the Christian life and its plainest and most superficial duties. Here he lays one of his most mystical conceptions as the very foundation on which to rear the great structure of Christian conduct, and links on to one of his profoundest thoughts, the unity of all Christians in Christ, a comprehensive series of practical exhortations. We are accustomed to hear from many lips: 'I have no use for these dogmas that Paul delights in. Give me his practical teaching. You may keep the Epistle to the Romans, I hold by the thirteenth of First Corinthians.' But such an unnatural severance between the doctrine and the ethics of the Epistle cannot be effected without the destruction of both. The very principle of this Epistle to the Romans is that the difference between the law and the Gospel is, that the one preaches conduct without a basis for it, and that the other says, First believe in Christ, and in the strength of that belief, do the right and be like Him. Here, then, in the very laying of the foundation for conduct in these verses we have in concrete example the secret of the Christian way of making good men.

I. The first point to notice here is, the unity of the derived life. Many are one, because they are each in Christ, and the individual relationship and derivation of life from Him makes them one whilst continuing to be many. That great metaphor, and nowadays much forgotten and neglected truth, is to Paul's mind the fact which ought to mould the whole life and conduct of individual Christians and to be manifested therein. There are three most significant and instructive symbols by which the unity of believers in Christ Jesus is set forth in the New Testament. Our Lord Himself gives us the one of the vine and its branches, and that symbol suggests the silent, effortless process by which the life-giving sap rises and finds its way from the deep root to the furthest tendril and the far-extended growth. The same symbol loses indeed in one respect its value if we transfer it to growths more congenial to our northern climate, and instead of the vine with its rich clusters, think of some great elm, deeply rooted, and with its firm bole and massive branches, through all of which the mystery of a common life penetrates and makes every leaf in the cloud of foliage through which we look up participant of itself. But, profound and beautiful as our Lord's metaphor is, the vegetative uniformity of parts and the absence of individual characteristics make it, if taken alone, insufficient. In the tree one leaf is like another; it 'grows green and broad and takes no care.' Hence, to express the whole truth of the union between Christ and us we must bring in other figures. Thus we find the Apostle adducing the marriage tie, the highest earthly example of union, founded on choice and affection. But even that sacred bond leaves a gap between those who are knit together by it; and so we have the conception of our text, the unity of the body as representing for us the unity of believers with Jesus. This is a unity of life. He is not only head as chief and sovereign, but He is soul or life, which has its seat, not in this or that organ as old physics teach, but pervades the whole and 'filleth all in all.' The mystery which concerns the union of soul and body, and enshrouds the nature of physical life, is part of the felicity of this symbol in its Christian application. That commonest of all things, the mysterious force which makes matter live and glow under spiritual emotion, and changes the vibrations of a nerve, or the undulations of the grey brain, into hope and love and faith, eludes the scalpel and the microscope. Of man in his complex nature it is true that 'clouds and darkness are round about him,' and we may expect an equally solemn mystery to rest upon that which makes out of separate individuals one living body, animated with the life and moved by the Spirit of the indwelling Christ. We can get no further back, and dig no deeper down, than His own words, 'I am ... the life.'

But, though this unity is mysterious, it is most real. Every Christian soul receives from Christ the life of Christ. There is a real implantation of a higher nature which has nothing to do with sin and is alien from death. There is a true regeneration which is supernatural, and which makes all who possess it one, in the measure of their possession, as truly as all the leaves on a tree are one because fed by the same sap, or all the members in the natural body are one, because nourished by the same blood. So the true bond of Christian unity lies in the common participation of the one Lord, and the real Christian unity is a unity of derived life.

The misery and sin of the Christian Church have been, and are, that it has sought to substitute other bonds of unity. The whole weary history of the divisions and alienations between Christians has surely sufficiently, and more than sufficiently, shown the failure of the attempts to base Christian oneness upon uniformity of opinion, or of ritual, or of purpose. The difference between the real unity, and these spurious attempts after it, is the difference between bundles of faggots, dead and held together by a cord, and a living tree lifting its multitudinous foliage towards the heavens. The bundle of faggots may be held together in some sort of imperfect union, but is no exhibition of unity. If visible churches must be based on some kind of agreement, they can never cover the same ground as that of 'the body of Christ.'

That oneness is independent of our organisations, and even of our will, since it comes from the common possession of a common life. Its enemies are not divergent opinions or forms, but the evil tempers and dispositions which impede, or prevent, the flow into each Christian soul of the uniting 'Spirit of life in Christ Jesus' which makes the many who may be gathered into separate folds one flock clustered around the one Shepherd. And if that unity be thus a fundamental fact in the Christian life and entirely apart from external organisation, the true way to increase it in each individual is, plainly, the drawing nearer to Him, and the opening of our spirits so as to receive fuller, deeper, and more continuous inflows from His own inexhaustible fullness. In the old Temple stood the seven-branched candlestick, an emblem of a formal unity; in the new the seven candlesticks are one, because Christ stands in the midst. He makes the body one; without Him it is a carcase.

II. The diversity.

'We have many members in one body, but all members have not the same office.' Life has different functions in different organs. It is light in the eye, force in the arm, music on the tongue, swiftness in the foot; so also is Christ. The higher a creature rises in the scale of life, the more are the parts differentiated. The lowest is a mere sac, which performs all the functions that the creature requires; the highest is a man with a multitude of organs, each of which is definitely limited to one office. In like manner the division of labour in society measures its advance; and in like manner in the Church there is to be the widest diversity. What the Apostle designates as 'gifts' are natural characteristics heightened by the Spirit of Christ; the effect of the common life in each ought to be the intensifying and manifestation of individuality of character. In the Christian ideal of humanity there is place for every variety of gifts. The flora of the Mountain of God yields an endless multiplicity of growths on its ascending slopes which pass through every climate. There ought to be a richer diversity in the Church than anywhere besides; that tree should 'bear twelve manner of fruits, yielding its fruit every month for the healing of the nations.' 'All flesh is not the same flesh.' 'Star differeth from star in glory.'

The average Christian life of to-day sorely fails in two things: in being true to itself, and in tolerance of diversities. We are all so afraid of being ticketed as 'eccentric,' 'odd,' that we oftentimes stifle the genuine impulses of the Spirit of Christ leading us to the development of unfamiliar types of goodness, and the undertaking of unrecognised forms of service. If we trusted in Christ in ourselves more, and took our laws from His whispers, we should often reach heights of goodness which tower above us now, and discover in ourselves capacities which slumber undiscerned. There is a dreary monotony and uniformity amongst us which impoverishes us, and weakens the testimony that we bear to the quickening influence of the Spirit that is in Christ Jesus; and we all tend to look very suspiciously at any man who 'puts all the others out' by being himself, and letting the life that he draws from the Lord dictate its own manner of expression. It would breathe a new life into all our Christian communities if we allowed full scope to the diversities of operation, and realised that in them all there was the one Spirit. The world condemns originality: the Church should have learned to prize it. 'One after this fashion, and one after that,' is the only wholesome law of the development of the manifold graces of the Christian life.

III. The harmony.

'We being many are one body in Christ, and every one members one of another.' That expression is remarkable, for we might have expected to read rather members _of the body_, than _of each other_; but the bringing in of such an idea suggests most emphatically that thought of the mutual relation of each part of the great whole, and that each has offices to discharge for the benefit of each. In the Christian community, as in an organised body, the active co-operation of all the parts is the condition of health. All the rays into which the spectrum breaks up the pure white light must be gathered together again in order to produce it; just as every instrument in the great orchestra contributes to the volume of sound. The Lancashire hand-bell ringers may illustrate this point for us. Each man picks up his own bell from the table and sounds his own note at the moment prescribed by the score, and so the whole of the composer's idea is reproduced. To suppress diversities results in monotony; to combine them is the only sure way to secure harmony. Nor must we forget that the indwelling life of the Church can only be manifested by the full exhibition and freest possible play of all the forms which that life assumes in individual character. It needs all, and more than all, the types of mental characteristics that can be found in humanity to mirror the infinite beauty of the indwelling Lord. 'There are diversities of operations,' and all those diversities but partially represent that same Lord 'who worketh all in all,' and Himself is more than all, and, after all manifestation through human characters, remains hinted at rather than declared, suggested but not revealed.

Still further, only by the exercise of possible diversities is the one body nourished, for each member, drawing life directly and without the intervention of any other from Christ the Source, draws also from his fellow-Christian some form of the common life that to himself is unfamiliar, and needs human intervention in order to its reception. Such dependence upon one's brethren is not inconsistent with a primal dependence on Christ alone, and is a safeguard against the cultivating of one's own idiosyncrasies till they become diseased and disproportionate. The most slenderly endowed Christian soul has the double charge of giving to, and receiving from, its brethren. We have all something which we can contribute to the general stock. We have all need to supplement our own peculiar gifts by brotherly ministration. The prime condition of Christian vitality has been set forth for ever by the gracious invitation, which is also an imperative command, 'Abide in Me and I in you'; but they who by such abiding are recipients of a communicated life are not thereby isolated, but united to all who like them have received 'the manifestation of the Spirit to do good with.'

GRACE AND GRACES

'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.'--ROMANS xii. 6-8.

The Apostle here proceeds to build upon the great thought of the unity of believers in the one body a series of practical exhortations. In the first words of our text, he, with characteristic delicacy, identifies himself with the Roman Christians as a recipient, like them, of 'the grace that is given to us,' and as, therefore, subject to the same precepts which he commends to them. He does not stand isolated by the grace that is given to him; nor does he look down as from the height of his apostleship on the multitude below, saying to them,--Go. As one of themselves he stands amongst them, and with brotherly exhortation says,--Come. If that had been the spirit in which all Christian teachers had besought men, their exhortations would less frequently have been breath spent in vain. We may note

I. The grace that gives the gifts.

The connection between these two is more emphatically suggested by the original Greek, in which the word for 'gifts' is a derivative of that for 'grace.' The relation between these two can scarcely be verbally reproduced in English; but it may be, though imperfectly, suggested by reading 'graces' instead of 'gifts.' The gifts are represented as being the direct product of, and cognate with, the grace bestowed. As we have had already occasion to remark, they are in Paul's language a designation of natural capacities strengthened by the access of the life of the Spirit of Christ. As a candle plunged in a vase of oxygen leaps up into more brilliant flame, so all the faculties of the human soul are made a hundred times themselves when the quickening power of the life of Christ enters into them.

It is to be observed that the Apostle here assumes that every Christian possesses, in some form, that grace which gives graces. To him a believing soul without Christ-given gifts is a monstrosity. No one is without some graces, and therefore no one is without some duties. No one who considers the multitude of professing Christians who hamper all our churches to-day, and reflects on the modern need to urge on the multitude of idlers forms of Christian activity, will fail to recognise signs of terribly weakened vitality. The humility, which in response to all invitations to work for Christ pleads unfitness is, if true, more tragical than it at first seems, for it is a confession that the man who alleges it has no real hold of the Christ in whom he professes to trust. If a Christian man is fit for no Christian work, it is time that he gravely ask himself whether he has any Christian life. 'Having gifts' is the basis of all the Apostle's exhortations. It is to him inconceivable that any Christian should not possess, and be conscious of possessing, some endowment from the life of Christ which will fit him for, and bind him to, a course of active service.

The universality of this possession is affirmed, if we note that, according to the Greek, it was 'given' at a special time in the experience of each of these Roman Christians. The rendering 'was given' might be more accurately exchanged for 'has been given,' and that expression is best taken as referring to a definite moment in the history of each believer namely, his conversion. When we 'yield ourselves to God,' as Paul exhorts us to do in the beginning of this chapter, as the commencement of all true life of conformity to His will, Christ yields Himself to us. The possession of these gifts of grace is no prerogative of officials; and, indeed, in all the exhortations which follow there is no reference to officials, though of course such were in existence in the Roman Church. They had their special functions and special qualifications for these. But what Paul is dealing with now is the grace that is inseparable from individual surrender to Christ, and has been bestowed upon all who are His. To limit the gifts to officials, and to suppose that the universal gifts in any degree militate against the recognition of officials in the Church, are equally mistakes, and confound essentially different subjects.

II. The graces that flow from the grace.

The Apostle's catalogue of these is not exhaustive, nor logically arranged; but yet a certain loose order may be noted, which may be profitable for us to trace. They are in number seven--the sacred number; and are capable of being divided, as so many of the series of sevens are, into two portions, one containing four and the other three. The former include more public works, to each of which a man might be specially devoted as his life work for and in the Church. Three are more private, and may be conceived to have a wider relation to the world. There are some difficulties of construction and rendering in the list, which need not concern us here; and we may substantially follow the Authorised Version.

The first group of four seems to fall into two pairs, the first of which, 'prophecy' and 'ministry,' seem to be bracketed together by reason of the difference between them. Prophecy is a very high form of special inspiration, and implies a direct reception of special revelation, but not necessarily of future events. The prophet is usually coupled in Paul's writings with the apostle, and was obviously amongst those to whom was given one of the highest forms of the gifts of Christ. It is very beautiful to note that by natural contrast the Apostle at once passes to one of the forms of service which a vulgar estimate would regard as remotest from the special revelation of the prophet, and is confined to lowly service. Side by side with the exalted gift of prophecy Paul puts the lowly gift of ministry. Very significant is the juxtaposition of these two extremes. It teaches us that the lowliest office is as truly allotted by Jesus as the most sacred, and that His highest gifts find an adequate field for manifestation in him who is servant of all. Ministry to be rightly discharged needs spiritual character. The original seven were men 'full of faith and of the Holy Ghost,' though all they had to do was to hand their pittances to poor widows. It may be difficult to decide for what reason other than the emphasising of this contrast the Apostle links together ministry and prophecy, and so breaks a natural sequence which would have connected the second pair of graces with the first member of the first pair. We should have expected that here, as elsewhere, 'prophet,' 'teacher,' 'exhorter,' would have been closely connected, and there seems no reason why they should not have been so, except that which we have suggested, namely, the wish to bring together the highest and the lowest forms of service.

The second pair seem to be linked together by likeness. The 'teacher' probably had for his function, primarily, the narration of the facts of the Gospel, and the setting forth in a form addressed chiefly to the understanding the truths thereby revealed; whilst the 'exhorter' rather addressed himself to the will, presenting the same truth, but in forms more intended to influence the emotions. The word here rendered 'exhort' is found in Paul's writings as bearing special meanings, such as consoling, stimulating, encouraging, rebuking and others. Of course these two forms of service would often be associated, and each would be imperfect when alone; but it would appear that in the early Church there were persons in whom the one or the other of these two elements was so preponderant that their office was thereby designated. Each received a special gift from the one Source. The man who could only say to his brother, 'Be of good cheer,' was as much the recipient of the Spirit as the man who could connect and elaborate a systematic presentation of the truths of the Gospel.