Expositions of Holy Scripture: Romans Corinthians Part 15

'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 a.s.sociated, 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.

These four graces are followed by a group of three, which may be regarded as being more private, as not pointing to permanent offices so much as to individual acts. They are 'giving,' 'ruling,' 'showing pity,' concerning which we need only note that the second of these can hardly be the ecclesiastical office, and that it stands between two which are closely related, as if it were of the same kind. The gifts of money, or of direction, or of pity, are one in kind. The right use of wealth comes from the gift of G.o.d's grace; so does the right use of any sway which any of us have over any of our brethren; and so does the glow of compa.s.sion, the exercise of the natural human sympathy which belongs to all, and is deepened and made tenderer and intenser by the gift of the Spirit. It would be a very different Church, and a very different world, if Christians, who were not conscious of possessing gifts which made them fit to be either prophets, or teachers, or exhorters, and were scarcely endowed even for any special form of ministry, felt that a gift from their hands, or a wave of pity from their hearts, was a true token of the movement of G.o.d's Spirit on their spirits. The fruit of the Spirit is to be found in the wide fields of everyday life, and the vine bears many cl.u.s.ters for the thirsty lips of wearied men who may little know what gives them their bloom and sweetness. It would be better for both giver and receiver if Christian beneficence were more clearly recognised as one of the manifestations of spiritual life.

III. The exercise of the graces.

There are some difficulties in reference to the grammatical construction of the words of our text, into which it is not necessary that we should enter here. We may substantially follow the Authorised and Revised Versions in supplying verbs in the various clauses, so as to make of the text a series of exhortations. The first of these is to 'prophesy according to the proportion of faith'; a commandment which is best explained by remembering that in the preceding verse 'the measure of faith' has been stated as being the measure of the gifts. The prophet then is to exercise his gifts in proportion to his faith. He is to speak his convictions fully and openly, and to let his utterances be shaped by the indwelling life. This exhortation may well sink into the heart of preachers in this day. It is but the echo of Jeremiah's strong words: 'He that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the Lord. Is not my word like as fire, saith the Lord, and like a hammer that breaketh the rock in pieces?' The ancient prophet's woe falls with double weight on those who use their words as a veil to obscure their real beliefs, and who prophesy, not 'according to the proportion of faith,' but according to the expectations of the hearers, whose faith is as vague as theirs.

In the original, the next three exhortations are alike in grammatical construction, which is represented in the Authorised Version by the supplement 'let us wait on,' and in the Revised Version by 'let us give ourselves to'; we might with advantage subst.i.tute for either the still more simple form 'be in,' after the example of Paul's exhortation to Timothy 'be in these things'; that is, as our Version has it, 'give thyself wholly to them.' The various gifts are each represented as a sphere within which its possessor is to move, for the opportunities for the exercise of which he is carefully to watch, and within the limits of which he is humbly to keep. That general law applies equally to ministry, and teaching and exhorting. We are to seek to discern our spheres; we are to be occupied with, if not absorbed in, them. At the least we are diligently to use the gift which we discover ourselves to possess, and thus filling our several spheres, we are to keep within them, recognising that each is sacred as the manifestation of G.o.d's will for each of us. The divergence of forms is unimportant, and it matters nothing whether 'the Giver of all' grants less or more. The main thing is that each be faithful in the administration of what he has received, and not seek to imitate his brother who is diversely endowed, or to monopolise for himself another's gifts. To insist that our brethren's gifts should be like ours, and to try to make ours like theirs, are equally sins against the great truth, of which the Church as a whole is the example, that there are 'diversities of operations but the same Spirit.'

The remaining three exhortations are in like manner thrown together by a similarity of construction in which the personality of the doer is put in the foreground, and the emphasis of the commandment is rested on the manner in which the grace is exercised. The reason for that may be that in these three especially the manner will show the grace. 'Giving' is to be 'with simplicity.' There are to be no sidelong looks to self-interest; no flinging of a gift from a height, as a bone might be flung to a dog; no seeking for grat.i.tude; no ostentation in the gift. Any taint of such mixed motives as these infuses poison into our gifts, and makes them taste bitter to the receiver, and recoil in hurt upon ourselves. To 'give with simplicity' is to give as G.o.d gives.

'Diligence' is the characteristic prescribed for the man that rules.

We have already pointed out that this exhortation includes a much wider area than that of any ecclesiastical officials. It points to another kind of rule, and the natural gifts needed for any kind of rule are diligence and zeal. Slackly-held reins make stumbling steeds; and any man on whose shoulders is laid the weight of government is bound to feel it as a weight. The history of many a nation, and of many a family, teaches that where the rule is slothful all evils grow apace; and it is that natural energy and earnestness, deepened and hallowed by the Christian life, which here is enjoined as the true Christian way of discharging the function of ruling, which, in some form or another, devolves on almost all of us.

'He that showeth mercy with cheerfulness.' The glow of natural human sympathy is heightened so as to become a 'gift,' and the way in which it is exercised is defined as being 'with cheerfulness.' That injunction is but partially understood if it is taken to mean no more than that sympathy is not to be rendered grudgingly, or as by necessity. No sympathy is indeed possible on such terms; unless the heart is in it, it is nought. And that it should thus flow forth spontaneously wherever sorrow and desolation evoke it, there must be a continual repression of self, and a heart disengaged from the entanglements of its own circ.u.mstances, and at leisure to make a brother's burden its very own. But the exhortation may, perhaps, rather mean that the truest sympathy carries a bright face into darkness, and comes like sunshine in a shady place.

LOVE THAT CAN HATE

'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 honour preferring one another.'--ROMANS xii. 9-10 (R.V.).

Thus far the Apostle has been laying down very general precepts and principles of Christian morals. Starting with the one all-comprehensive thought of self-sacrifice as the very foundation of all goodness, of transformation as its method, and of the clear knowledge of our several powers and faithful stewardship of these, as its conditions, he here proceeds to a series of more specific exhortations, which at first sight seem to be very unconnected, but through which there may be discerned a sequence of thought.

The clauses of our text seem at first sight strangely disconnected.

The first and the last belong to the same subject, but the intervening clause strikes a careless reader as out of place and heterogeneous. I think that we shall see it is not so; but for the present we but note that here are three sets of precepts which enjoin, first, honest love; then, next, a healthy vehemence against evil and for good; and finally, a brotherly affection and mutual respect.

I. Let love be honest.

Love stands at the head, and is the fontal source of all separate individualised duties. Here Paul is not so much prescribing love as describing the kind of love which he recognises as genuine, and the main point on which he insists is sincerity. The 'dissimulation' of the Authorised Version only covers half the ground. It means, hiding what one is; but there is simulation, or pretending to be what one is not. There are words of love which are like the iridescent sc.u.m on the surface veiling the black depths of a pool of hatred. A Psalmist complains of having to meet men whose words were 'smoother than b.u.t.ter' and whose true feelings were as 'drawn swords'; but, short of such consciously lying love, we must all recognise as a real danger besetting us all, and especially those of us who are naturally inclined to kindly relations with our fellows, the tendency to use language just a little in excess of our feelings. The glove is slightly stretched, and the hand in it is not quite large enough to fill it. There is such a thing, not altogether unknown in Christian circles, as benevolence, which is largely cant, and words of conventional love about individuals which do not represent any corresponding emotion. Such effusive love pours itself in words, and is most generally the token of intense selfishness. Any man who seeks to make his words a true picture of his emotions must be aware that few harder precepts have ever been given than this brief one of the Apostle's, 'Let love be without hypocrisy.'

But the place where this exhortation comes in the apostolic sequence here may suggest to us the discipline through which obedience to it is made possible. There is little to be done by the way of directly increasing either the fervour of love or the honesty of its expression. The true method of securing both is to be growingly transformed by 'the renewing of our minds,' and growingly to bring our whole old selves under the melting and softening influence of 'the mercies of G.o.d.' It is swollen self-love, 'thinking more highly of ourselves than we ought to think,' which impedes the flow of love to others, and it is in the measure in which we receive into our minds 'the mind that was in Christ Jesus,' and look at men as He did, that we shall come to love them all honestly and purely. When we are delivered from the monstrous oppression and tyranny of self, we have hearts capable of a Christlike and Christ-giving love to all men, and only they who have cleansed their hearts by union with Him, and by receiving into them the purging influence of His own Spirit, will be able to love without hypocrisy.

II. Let love abhor what is evil, and cleave to what is good.

If we carefully consider this apparently irrelevant interruption in the sequence of the apostolic exhortations, we shall, I think, see at once that the irrelevance is only apparent, and that the healthy vehemence against evil and resolute clinging to good is as essential to the n.o.blest forms of Christian love as is the sincerity enjoined in the previous clause. To detest the one and hold fast by the other are essential to the purity and depth of our love. Evil is to be loathed, and good to be clung to in our own moral conduct, and wherever we see them. These two precepts are not mere tautology, but the second of them is the ground of the first. The force of our recoil from the bad will be measured by the firmness of our grasp of the good; and yet, though inseparably connected, the one is apt to be easier to obey than is the other. There are types of Christian men to whom it is more natural to abhor the evil than to cleave to the good; and there are types of character of which the converse is true.

We often see men very earnest and entirely sincere in their detestation of meanness and wickedness, but very tepid in their appreciation of goodness. To hate is, unfortunately, more congenial with ordinary characters than to love; and it is more facile to look down on badness than to look up at goodness.

But it needs ever to be insisted upon, and never more than in this day of spurious charity and unprincipled toleration, that a healthy hatred of moral evil and of sin, wherever found and however garbed, ought to be the continual accompaniment of all vigorous and manly cleaving to that which is good. Unless we shudderingly recoil from contact with the bad in our own lives, and refuse to christen it with deceptive euphemisms when we meet it in social and civil life, we shall but feebly grasp, and slackly hold, that which is good. Such energy of moral recoil from evil is perfectly consistent with honest love, for it is things, not men, that we are to hate; and it is needful as the completion and guardian of love itself. There is always danger that love shall weaken the condemnation of wrong, and modern liberality, both in the field of opinion and in regard to practical life, has so far condoned evil as largely to have lost its hold upon good. The criminal is pitied rather than blamed, and a mult.i.tude of agencies are so occupied in elevating the wrong-doers that they lose sight of the need of punishing.

Nor is it only in reference to society that this tendency works harm.

The effect of it is abundantly manifest in the fashionable ideas of G.o.d and His character. There are whole schools of opinion which practically strike out of their ideal of the Divine Nature abhorrence of evil, and, little as they think it, are thereby fatally impoverishing their ideal of G.o.d, and making it impossible to understand His government of the world. As always, so in this matter, the authentic revelation of the Divine Nature, and the perfect pattern for the human are to be found in Jesus Christ. We recall that wonderful incident, when on His last approach to Jerusalem, rounding the shoulder of the Mount of Olives, He beheld the city, gleaming in the morning sunshine across the valley, and forgetting His own sorrow, shed tears over its approaching desolation, which yet He steadfastly p.r.o.nounced. His loathing of evil was whole-souled and absolute, and equally intense and complete was His cleaving to that which is good. In both, and in the harmony between them, He makes G.o.d known, and prescribes and holds forth the ideal of perfect humanity to men.

III. Let sincere and discriminating love be concentrated on Christian men.

In the final exhortation of our text 'the love of the brethren' takes the place of the more diffused and general love enjoined in the first clause. The expression 'kindly affectioned' is the rendering of a very eloquent word in the original in which the instinctive love of a mother to her child, or the strange mystical ties which unite members of a family together, irrespective of their differences of character and temperament, are taken as an example after which Christian men are to mould their relations to one another. The love which is without hypocrisy, and is to be diffused on all sides, is also to be gathered together and concentrated with special energy on all who 'call upon Jesus Christ as Lord, both their Lord and ours.' The more general precept and the more particular are in perfect harmony, however our human weakness sometimes confuses them. It is obvious that this final precept of our text will be the direct result of the two preceding, for the love which has learned to be moral, hating evil, and clinging to good as necessary, when directed to possessors of like precious faith will thrill with the consciousness of a deep mystical bond of union, and will effloresce in all brotherly love and kindly affections. They who are like one another in the depths of their moral life, who are touched by like aspirations after like holy things, and who instinctively recoil with similar revulsion from like abominations, will necessarily feel the drawing of a unity far deeper and sacreder than any superficial likenesses of race, or circ.u.mstance, or opinion. Two men who share, however imperfectly, in Christ's Spirit are more akin in the realities of their nature, however they may differ on the surface, than either of them is to another, however like he may seem, who is not a partaker in the life of Christ.

This instinctive, Christian love, like all true and pure love, is to manifest itself by 'preferring one another in honour'; or as the word might possibly be rendered, 'antic.i.p.ating one another.' We are not to wait to have our place a.s.signed before we give our brother his. There will be no squabbling for the chief seat in the synagogue, or the uppermost rooms at the feast, where brotherly love marshals the guests. The one cure for petty jealousies and the miserable strife for recognition, which we are all tempted to engage in, lies in a heart filled with love of the brethren because of its love to the Elder Brother of them all, and to the Father who is His Father as well as ours. What a contrast is presented between the practice of Christians and these precepts of Paul! We may well bow ourselves in shame and contrition when we read these clear-drawn lines indicating what we ought to be, and set by the side of them the blurred and blotted pictures of what we are. It is a painful but profitable task to measure ourselves against Paul's ideal of Christ's commandment; but it will only be profitable if it brings us to remember that Christ gives before He commands, and that conformity with His ideal must begin, not with details of conduct, or with emotion, however pure, but with yielding ourselves to the G.o.d who moves us by His mercies, and being 'transformed by the renewing of our minds' and 'the indwelling of Christ in our hearts by faith.'

A TRIPLET OF GRACES

'Not slothful in business; fervent in spirit; serving the Lord.'--ROMANS xii. 11.

Paul believed that Christian doctrine was meant to influence Christian practice; and therefore, after the fundamental and profound exhibition of the central truths of Christianity which occupies the earlier portion of this great Epistle, he tacks on, with a 'therefore' to his theological exposition, a series of plain, practical teachings. The place where conduct comes in the letter is profoundly significant, and, if the significance of it had been observed and the spirit of it carried into practice, there would have been less of a barren orthodoxy, and fewer attempts at producing righteous conduct without faith.

But not only is the place where this series of exhortations occur very significant, but the order in which they appear is also instructive. The great principle which covers all conduct, and may be broken up into all the minutenesses of practical directions is self-surrender. Give yourselves up to G.o.d; that is the Alpha and the Omega of all goodness, and wherever that foundation is really laid, on it will rise the fair building of a life which is a temple, adorned with whatever things are lovely and of good report. So after Paul has laid deep and broad the foundation of all Christian virtue in his exhortation to present ourselves as living sacrifices, he goes on to point out the several virtues in which such self-surrender will manifest itself. There runs through the most of these exhortations an arrangement in triplets--three sister Graces linked together hand-in-hand as it were--and my text presents an example of that threefoldness in grouping. 'Not slothful in business; fervent in spirit; serving the Lord.'

I. We have, first, the prime grace of Christian diligence.

'Not slothful in business' suggests, by reason of our modern restriction of that word 'business' to a man's daily occupation, a much more limited range to this exhortation than the Apostle meant to give it. The idea which is generally drawn from these words by English readers is that they are to do their ordinary work diligently, and, all the while, notwithstanding the cooling or distracting influences of their daily avocations, are to keep themselves 'fervent in spirit.' That is a n.o.ble and needful conception of the command, but it does not express what is in the Apostle's mind. He does not mean by 'business' a trade or profession, or daily occupation. But the word means 'zeal' or 'earnestness.' And what Paul says is just this--'In regard to your earnestness in all directions, see that you are not slothful.'

The force and drift of the whole precept is just the exhortation to exercise the very homely virtue of diligence, which is as much a condition of growth and maturity in the Christian as it is in any other life. The very homeliness and obviousness of the duty causes us often to lose sight of its imperativeness and necessity.

Many of us, if we would sit quietly down and think of how we go about our 'business,' as we call it, and of how we go about our Christian life, which ought to be our highest business, would have great cause for being ashamed. We begin the one early in the morning, we keep hard at it all day, our eyes are wide open to see any opening where money is to be made; that is all right. We give our whole selves to our work whilst we are at it; that is as it should be. But why are there not the same concentration, the same wide-awakeness, the same open-eyed eagerness to find out ways of advancement, the same resolved and continuous and all-comprehending and dominating enthusiasm about our Christianity as there is about our shop, or our mill, or our success as students? Why are we all fire in the one case and all ice in the other? Why do we think that it is enough to lift the burden that Christ lays upon us with one languid finger, and to put our whole hand, or rather, as the prophet says, 'both hands earnestly,' to the task of lifting the load of daily work? 'In your earnestness be not slothful.'

Brethren, that is a very homely exhortation. I wonder how many of us can say, 'Lord! I have heard, and I have obeyed Thy precept.'

II. Diligence must be fed by a fervent spirit.

The word translated 'fervent' is literally boiling. The metaphor is very plain and intelligible. The spirit brought into contact with Christian truth and with the fire of the Holy Spirit will naturally have its temperature raised, and will be moved by the warm touch as heat makes water in a pot hung above a fire boil. Such emotion, produced by the touch of the fiery Spirit of G.o.d, is what Paul desires for, and enjoins on, all Christians; for such emotion is the only way by which the diligence, without which no Christian progress will be made, can be kept up.

No man will work long at a task that his heart is not in; or if he does, because he is obliged, the work will be slavery. In order, then, that diligence may neither languish and become slothfulness, nor be felt to be a heavy weight and an unwelcome necessity, Paul here bids us see to it that our hearts are moved because there is a fire below which makes 'the soul's depths boil in earnest.'

Now, of course, I know that, as a great teacher has told us, 'The G.o.ds approve the depth and not the tumult of the soul,' and I know that there is a great deal of emotional Christianity which is worth nothing. But it is not that kind of fervour that the Apostle is enjoining here. Whilst it is perfectly true that mere emotion often does co-exist with, and very often leads to, entire negligence as to possessing and manifesting practical excellence, the true relation between these is just the opposite--viz. that this fervour of which I speak, this wide-awakeness and enthusiasm of a spirit all quickened into rapidity of action by the warmth which it has felt from G.o.d in Christ, should drive the wheels of life. Boiling water makes steam, does it not? And what is to be done with the steam that comes off the 'boiling' spirit? You may either let it go roaring through a waste-pipe and do nothing but make a noise and be idly dissipated in the air, or you may lead it into a cylinder and make it lift a piston, and then you will get work out of it. That is what the Apostle desires us to do with our emotion. The lightning goes careering through the sky, but we have harnessed it to tram-cars nowadays, and made it 'work for its living,' to carry our letters and light our rooms. Fervour of a Christian spirit is all right when it is yoked to Christian work, and made to draw what else is a heavy chariot. It is not emotion, but it is indolent emotion, that is the curse of much of our 'fervent' Christianity.

There cannot be too much fervour. There may be too little outlet provided for the fervour to work in. It may all go off in comfortable feeling, in enthusiastic prayers and 'Amens!' and 'So be it, Lords!'

and the like, or it may come with us into our daily tasks, and make us buckle to with more earnestness, and more continuity. Diligence driven by earnestness, and fervour that works, are the true things.

And surely, surely there cannot be any genuine Christianity--certainly there cannot be any deep Christianity--which is not fervent.

We hear from certain quarters of the Church a great deal about the virtue of moderation. But it seems to me that, if you take into account what Christianity tells us, the 'sober' feeling is fervent feeling, and tepid feeling is imperfect feeling. I cannot understand any man believing as plain matter-of-fact the truths on which the whole New Testament insists, and keeping himself 'cool,' or, as our friends call it, 'moderate.' Brethren, enthusiasm--which properly means the condition of being dwelt in by a G.o.d--is the wise, the reasonable att.i.tude of Christian men, if they believe their own Christianity and are really serving Jesus Christ. They should be 'diligent in business, fervent'--boiling--in spirit.

III. The diligence and the fervency are both to be animated by the thought, 'Serving the Lord!'

Some critics, as many of you know, no doubt, would prefer to read this verse in its last clause 'serving the time.' But that seems to me a very lame and incomplete climax for the Apostle's thought, and it breaks entirely the sequence which, as I think, is discernible in it. Much rather, he here, in the closing member of the triplet, suggests a thought which will be stimulus to the diligence and fuel to the fire that makes the spirit boil.

In effect he says, 'Think, when your hands begin to droop, and when your spirits begin to be cold and indifferent, and languor to steal over you, and the paralysing influences of the commonplace and the familiar, and the small begin to a.s.sert themselves--think that you are serving the Lord.' Will that not freshen you up? Will that not set you boiling again? Will it not be easy to be diligent when we feel that we are 'ever in the great Taskmaster's eye'? There are many reasons for diligence--the greatness of the work, for it is no small matter for us to get the whole lump of our nature leavened with the good leaven; the continual operation of antagonistic forces which are all round us, and are working night-shifts as well as day ones, whether we as Christians are on short time or not, the brevity of the period during which we have to work, and the tremendous issues which depend upon the completeness of our service here--all these things are reasons for our diligence. But _the_ reason is: 'Thou Christ hast died for me, and livest for me; truly I am Thy slave.' That is the thought that will make a man bend his back to his work, whatever it be, and bend his will to his work, too, however unwelcome it may be; and that is the thought that will stir his whole spirit to fervour and earnestness, and thus will deliver him from the temptations to languid and perfunctory work that ever creep over us.

You can carry that motive--as we all know, and as we all forget when the pinch comes--into your shop, your study, your office, your mill, your kitchen, or wherever you go. 'On the bells of the horses there shall be written, Holiness to the Lord,' said the prophet, and 'every bowl in Jerusalem' may be sacred as the vessels of the altar. All life may flash into beauty, and tower into greatness, and be smoothed out into easiness, and the crooked things may be made straight and the rough places plain, and the familiar and the trite be invested with freshness and wonder as of a dream, if only we write over them, 'For the sake of the Master.' Then, whatever we do or bear, be it common, insignificant, or unpleasant, will change its aspect, and all will be sweet. Here is the secret of diligence and of fervency, 'I set the Lord always before me.'