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.