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 a.s.sume 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 a.s.suming 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 cla.s.s 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 G.o.d 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 G.o.d 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 G.o.d's grace, and knowing that G.o.d 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 G.o.d 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 G.o.d, 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 n.o.bleness 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 G.o.d 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 G.o.d 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, G.o.d 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 a.s.signed 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 n.o.ble 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 G.o.d, 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 G.o.d's gifts. More, it sometimes proceeds from the devil. But the ability to explain the Scriptures is the n.o.blest, the best, prophetic gift. The Old Testament prophets derived their t.i.tle 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 t.i.tle 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 const.i.tute 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 G.o.d over all teachers. Note, then, the conduct of the Church orders who failed to recognize faith's right to judge, and a.s.sumed 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 G.o.d." Now, it is inconsistent to reject the judgment of him whom G.o.d 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 G.o.d 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 a.s.sociates (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, t.i.tus, 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 unenc.u.mbered 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. t.i.t 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 t.i.thes, designed for the Levites, special t.i.thes 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 G.o.d 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 h.e.l.l. Freely, freely, we are to give, being careful only that it be well pleasing to G.o.d 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 inst.i.tutions. Not being given with liberality, G.o.d 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 wh.o.r.edom--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 G.o.d?" 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 t.i.tle 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 a.s.sume 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 circ.u.mstances, 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 a.s.signs 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 G.o.d. 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 G.o.d; 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 pa.s.sages 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), "G.o.d 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 p.r.o.ne 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 a.s.sist 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 G.o.d 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 G.o.d 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 G.o.d 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 ill.u.s.trated 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.