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.