THE exhortation that we have been considering, it is important to observe, applies not only to a few in the household of faith, but to all. There might be a danger to suppose that only those who occupied a more prominent position in the field of service were called upon to tread a path of such consecration; but this is not so. “For, I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith” (Rom. 12:33For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. (Romans 12:3)).
There may be differences in the measure and energy of faith, but in the standard of consecration and holy living there can be none. The path that Christ trod is the only one His people should aim at. Infinitely short of their blessed model, they will each one come, but nothing less should satisfy them. “Let this mind be in you, which was also in Christ Jesus” (Phil. 2:55Let this mind be in you, which was also in Christ Jesus: (Philippians 2:5)). But the closer we follow in His footsteps the less room will there be for high-mindedness or self-glory; with the eye upon Him, not upon one another, still less upon ourselves, we shall learn not to think of ourselves more highly than we ought to think, but to think soberly, each one esteeming others better than themselves.
Further, we are each one members one of another (vers. 4-9); “we, being many, are one body in Christ.” This, we need hardly press, is not to be narrowed down to any sectarian limits; the whole body of Christ, composed of every true Christian, is here in question. The present state of confusion in the professing Church is not here contemplated; but we have to learn to apply these unchanging principles of truth to the circumstances of ruin in which we find ourselves; those have least ground for high-mindedness, who through grace have been privileged to enter the path of faith in this evil day.
Though every Christian is a member of the body of Christ, and therefore each one member of every other member, yet all do not fill the same office. Each member has an office to fill, and a gift to exercise. The gifts differ, but grace is given to each for the exercise of that gift, whatever it may be, and each one needs to stir up the gift given, and to exercise it in the energy of individual faith.
All are not called to the same work, but each one is necessary to the well-being of the whole; the one who has received the more showy gifts of prophesy or teaching should not despise the others, and those who show mercy or give, need not attempt the exercise of a gift for which they are not fitted. Each has his place in the body of Christ, and that a God-given one.
Next, the saints are exhorted to let their love be real; “let love be without dissimulation (or unfeigned).” Partakers of the divine nature, this must express itself in accordance with the character of God; “be ye therefore followers of God as dear children; and walk in love, as Christ also has loved us,” &c. (Eph. 5:11Be ye therefore followers of God, as dear children; (Ephesians 5:1)). But is this inconsistent with a stern refusal of all that is evil? How striking, especially in this day of indifference to Christ, to find in the same verse exhortations apparently so different as “love” and “abhor!” Never was the importance of this injunction greater than in these commencing days of apostasy. There is a growing tendency to use the word “charity” as a plea to cover any amount of tolerance of evil doctrine. But the saint is called upon to abhor what is evil, whether of doctrine or practice, and to cleave to that which is good.
Unfeigned love, then, and abhorrence of evil are perfectly compatible; nevertheless a danger here presents itself lest the solemn need of refusing what is evil should weaken the obligations of brotherly love; “be kindly affectioned one to another with brotherly, love; in Honor preferring one another” (ver. 10). This latter clause in reality conveys more than at first sight appears, and may be rendered as follows: — “As to Honor, each taking the lead in paying it to the other.”
How often is the next sentence used to excuse indifference to the claims of God, and spiritual idleness? Are we not told to be diligent in business? says the worldly-minded Christian, so engrossed with earthly matters as to find no time for the spiritual exercises of reading the Word of God and prayer. In fact the verse means exactly the opposite — “As to diligent zealousness, not slothful; fervent in spirit; serving the Lord” (ver. 11) It is evident that all this refers to diligence in the Lord’s business, not our own.
This introduces a thought already expressed (Rom. 5:2, 32By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 3And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; (Romans 5:2‑3)), “rejoicing in hope; patient in tribulation”; the future is bright with glory, though the present path may be one of suffering; and meanwhile, from first to last, what a strength and stay do we not experience in making known all our requests to God! — “continuing steadfastly in prayer” (ver. 12).
And if God has blessed us with temporal mercies, it is that we may be thoughtful for others, doing good unto all men, though chiefly to the household of faith (Gal. 6:1010As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith. (Galatians 6:10)); “distributing to the necessities of saints; given to hospitality,” not grudgingly, for God loves a cheerful giver.
But in an evil world, where the selfishness of the human heart, fallen through sin, seeks its own pleasure irrespective of others, we may meet with enmity and a persecuting spirit. Should this produce the worldly feeling of retaliation? In no wise; “bless them which persecute you; bless, and curse not” (ver. 14).
Sympathy with others, whether in their joys or sorrows, is next enjoined; and along with this, that unworldly spirit of respect for each and all, regardless of earthly differences. How unlike is this to the radicalism and socialism of these closing days that would rob of esteem those to whom Honor is due, in order to exalt itself; here, each one is exhorted to “go along with the lowly,” for the rendering of the Authorized Version (“condescend to men of low estate”) is far from expressing the true thought. The flesh would be in danger of flattering the rich, and treating the poor with condescension, but only grace can enable to esteem all alike, and that “better” than ourselves.
On no account is there any excuse for the Christian to meet evil with evil; he is called to walk as Christ walked, and to overcome evil with good. In so far as it depends on him, the Christian is to live peaceably with all men, especially is he besought not to avenge himself, but to give place to the wrath of the enemies, and the reason given is a solemn one, “Vengeance is mine; I will repay, saith the Lord.” Judgment will infallibly and with righteousness reveal where lies the guilt, but meanwhile grace opens up a noble way of reaching the heart, and overcoming the enemy; if he “hunger, feed him; if he thirst, give him drink” (vers. 17-21). From first to last in this chapter how beautiful to see that Christ is the one pattern and model of the Christian’s life, whether as regards his relations to God, to his fellow-Christian, or even to the world.