“What Is a Christian?” Part 37” by Romans
We are continuing in our Series, “What Is A Christian?” and our review and examination of the indwelling Holy Spirit as playing a major Role in answering the question posed by our Series, “What Is A Christian?” We have been looking at various aspects of the Role that the Holy Spirit plays.
First, tonight, let's look at this exclusive Role and aspect of the work of the Holy Spirit. We read, “For through him {Jesus} we both {Jews and Gentiles} have access by one Spirit unto the Father” (Ephesians 2:18).
Of this, Matthew Henry writes, “For through him, in his name and by virtue of his mediation, we both have access or admission into the presence of God, who has become the common reconciled Father of both: the throne of grace is erected for us to come to, and liberty of approach to that throne is allowed us.
Our access is by the Holy Spirit. Christ purchased for us leave to come to God, and the Spirit gives us a heart to come and strength to come, even grace to serve God acceptably. Observe, We draw nigh to God, through Jesus Christ, by the help of the Spirit. The Ephesians, upon their conversion, having such an access to God, as well as the Jews, and by the same Spirit, the apostle tells them.”
The Pulpit Bible adds, “Further illustration of identity of position of Jews and Gentiles, and of the work of Christ in bringing it about. Subject of this verse, access to the Father; predicate, this access effected through Christ by the one Spirit.
Our having access to the Father is assumed as a matter of spiritual experience; the converted Ephesians knew that in their prayers and other exercises they did really stand before God, and felt as children to a Father. How came this to pass? "Through him." Sinful men have not this privilege by nature; "Your iniquities have separated between you and your God" (Isaiah 59:2).
They need a Mediator; Jesus is that Mediator; and through him, both Jews and Gentiles enjoy the privilege. But right of access is not enough; in approaching God and holding fellowship with him there must be some congeniality of soul, a fellow-feeling between God and the worshipper; this is effected through the same Spirit. Some render "in the same spirit, or disposition of mind."
This is true, but not all the truth; for the question arises—How do we get this suitable disposition? And the answer is—It is wrought by the Holy Spirit. As the state of the soul in true intercourse with God is substantially the same in all, so it is brought by the same Holy Spirit. In fact, this verse is one of the characteristic texts of Ephesians, in which Father, Son, and Holy Spirit are brought together.”
Albert Barnes adds, “For through him - That is, he has secured this result that we have access to God. This he did by his death - reconciling us to God by the doctrines which he taught - acquainting us with God; and by his intercession in heaven - by which our “prayers gain acceptance” with him.
We both have access - Both Jews and Gentiles; see the notes at Rom_5:2. We are permitted to approach God through him, or in his name. The Greek word here - προσαγωγή prosagōgē - relates properly to the introduction to, or audience which we are permitted to have with a prince or other person of high rank. This must be effected through an officer of court to whom the duty is entrusted. “Rosenmuller,” Alt und neu Morgenland, in loc.
By one Spirit - By the aid of the same Spirit - the Holy Spirit; see notes, 1 Corinthians 12:4.
Unto the Father - We are permitted to come and address God as our Father.”
We are now going to take a look at 1 Corinthians 12:4, and see Albert Barnes' comments. The verse reads, “Now there are diversities of gifts, but the same Spirit.” This is a valuable verse which also highlights the Holy Spirit's purpose in the life of a Christian.
His comments about this verse are as follows: “Now there are diversities of gifts - There are different endowments conferred on Christians. For the meaning of the word “gifts,” see the note at Romans 1:11; compare Romans 5:15-16; Rom_6:23; Romans 11:29; Romans 12:6; 1 Corinthians 1:7; 1 Corinthians 7:7.”
We will review and examine some of these verses which show us the meaning of the word “gifts” as used in the epistles of the Apostle Paul. But let's continue the commentary, first: “But the same Spirit - Produced by the same Spirit - the Holy Spirit. What those diversities of gifts are, the apostle enumerates
in 1 Corinthians 12:8-11. The design for which he refers to these various endowments is evidently to show those whom he addressed, that since they are all produced by the same Holy Spirit, have all the same divine origin, and are all intended to answer some important purpose and end in the Christian church, that, therefore, none are to be despised;
nor is one man to regard himself as authorized to treat another with contempt. The Spirit has divided and conferred those gifts according to his sovereign will; and his arrangements should be regarded with submission, and the favors which he confers should be received with thankfulness.
That the Holy Spirit - the third person of the adorable Trinity - is here intended by the word “Spirit,” seems to be manifest on the face of the passage, and has been the received interpretation of the church until it was called in question by some recent German commentators, at the head of whom was Eichhorn.
It is not the design of these notes to go into an examination of questions of criticism, such as an inquiry like this would involve. Nor is it necessary. Some of the arguments by which the common interpretation is defended are the following: (1) It is the obvious interpretation. It is that which occurs to the great mass of readers, as the true and correct exposition.
(2) It accords with the usual meaning of the word Spirit. No other intelligible sense can be given to the word here. To say, with Eichhorn, that it means “nature,” that there are the same natural endowments, though cultivated in various measures by art and education, makes manifest nonsense, and is contrary to the whole structure and scope of the passage.
(3) It accords with all the other statements in the New Testament, where the endowments here referred to “wisdom,” “knowledge,” “faith,” “working of miracles,” etc., are traced to the Holy Spirit, and are regarded as his gift.
(4) The harmony... of the passage is destroyed by supposing that it refers to anything else than the Holy Spirit. In this verse the agency of the Spirit is recognized, and his operations on the mind referred to; in the next verse the agency of the Son of God (see the note on the verse) is referred to; and in the following verse, the agency of God - evidently the Father - is brought into view;
and thus the entire passage 1 Corinthians 12:4-6 presents a connected view of the operations performed by the Father, Son, and Holy Spirit in the work of redemption. To deny that this verse refers to the Holy Spirit is to break up the harmony of the whole passage, and to render it in no small degree unmeaning. But if this refers to the Holy Spirit, then it is an unanswerable argument for his personality, and for his being on an equality with the Father and the Son.”
Let's look, now, at the meaning of the diversities of the “gifts” the Holy Spirit provides us, as those gifts are used by the Apostle Paul. First, in Romans 1:11-12, we read, “For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; That is, that I may be comforted together with you by the mutual faith both of you and me.”
Albert Barnes comments regarding these verses, “That I may impart - That I may “give,” or communicate to you some spiritual gift - Some have understood this as referring to “miraculous gifts,” which it was supposed the apostles had the power of conferring on others. But this interpretation is forced and unnatural. There is no instance where this expression denotes the power of working miracles.
Besides, the apostle in the next verse explains his meaning, “That I may be comforted together by the mutual faith,” etc. From this it appears that he desired to be among them to exercise the office of the ministry, to establish them in the gospel and to confirm their hopes. He expected that the preaching of the gospel would be the means of confirming them in the faith; and he desired to be the means of doing it.
It was a wish of benevolence, and accords with what he says respecting his intended visit in Romans 15:29, “And I am sure that when I come, I shall come in the fullness of the blessing of the gospel of Christ.” To make known to them more fully the blessings of the gospel, and thus to impart spiritual gifts, was the design he had in view.”
Ye may be established - That is, that they might be “confirmed” in the truths of the gospel. This was one design of the ministry, that Christians may be established, or strengthened, Ephesians 4:13. It is not to have dominion over their faith, but to be “helpers of their joy.” Paul did not doubt that this part of his office might be fulfilled among the Romans, and he was desirous there also of making full proof of his ministry. His wish was to preach not simply where he must, but where he might. This is the nature of this work.”
Next in Romans 11:29, we read a verse that could easily be misunderstood, and a source of confusion: “For the gifts and calling of God are without repentance.”
Albert Barnes comments about this, and resolves the confusion: “For the gifts - The favors or benefits which God bestows on men. The word χάρισμα charisma properly denotes any benefit which is conferred on another as a mere matter of favor, and not of reward. Such are all the favors which God bestows on sinners including pardon, peace, joy, sanctification, and eternal life.
And calling of God - The word “calling” κλῆσις klēsis here denotes that act of God by which he extends an invitation to people to come and partake of his favors, whether it be by a personal revelation as to the patriarchs, or by the promises of the gospel, or by the influences of his Spirit. All such invitations or callings imply a pledge that he will bestow the favor, and will not repent, or turn from it.
God never draws or invites sinners to himself without being willing to bestow pardon and eternal life. The word “calling” here, therefore, has not respect to external privileges, but to that choosing of a sinner, and influencing him to come to God, which is connected with eternal life.
Without repentance - This does not refer to man, but to God. It does not mean that God confers his favors on man without his exercising repentance, but that God does not repent, or change, in his purposes of bestowing his gifts on man. What he promises he will fulfil; what he purposes to do, he will not change from or repent of.
As he made promises to the fathers, he will not repent of them, and will not depart from them; they shall all be fulfilled; and thus it was certain that the ancient people of God, though many of them had become rebellious, and had been cast off, should not be forgotten and abandoned.
This is a general proposition respecting God, and one repeatedly made of him in the Scriptures: “God is not a man, that he should lie; neither the son of man, that he should repent: hath he not said, and shall he not do it? hath he spoken, and shall he not make it good?”
It follows from this, (1) That all the promises made to the people of God shall be fulfilled. (2) That his people need not be discouraged or desponding, in times of persecution and trial. (3) That none who become his true friends will be forsaken, or cast off. God does not bestow the gift of repentance and faith, of pardon and peace, on people, for a temporary purpose; nor does he capriciously withdraw them, and leave the soul to ruin.
When he renews a soul, it is with reference to his own glory; and to withdraw those favors, and leave such a soul once renewed to go down to hell, would be as much a violation of all the principles of his nature as it would be to all the promises of the Scripture.
(4) For God to forsake such a soul, and leave it to ruin, would imply that he did repent. It would suppose a change of purpose and of feeling. It would be the character of a capricious being, with no settled plan or principles of action; no confidence could be reposed in him, and his government would be unworthy the affections and trust of his intelligent creation.”
Let's move forward to Romans 12:4-8: “For as we have many members in one body, and all members have not the same office: So we, being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith.
Or ministry, let us wait on our ministering: or he that teacheth, on teaching; Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.”
Of this, Matthew Henry writes, “Because whatever we have that is good, God hath dealt it to us; every good and perfect gift comes from above, James 1:17. What have we that we have not received? And, if we have received it, why then do we boast? 1Co_4:7. The best and most useful man in the world is no more, no better, than what the free grace of God makes him every day.
When we are thinking of ourselves, we must remember to think not how we attained, as though our might and the power of our hand had gotten us these gifts; but think how kind God hath been to us, for it is he that gives us power to do any thing that is good, and in him is all our sufficiency.
(2.) Because God deals out his gifts in a certain measure: According to the measure of faith. Observe, The measure of spiritual gifts he calls the measure of faith, for this is the radical grace. What we have and do that is good is so far right and acceptable as it is founded in faith, and flows from faith, and no further.
Now faith, and other spiritual gifts with it, are dealt by measure, according as Infinite Wisdom sees meet for us. Christ had the Spirit given him without measure, John 3:34. But the saints have it by measure; see Ephesians 4:7. Christ, who had gifts without measure, was meek and lowly; and shall we, that are stinted, be proud and self-conceited?
(3.) Because God has dealt out gifts to others as well as to us: Dealt to every man. Had we the monopoly of the Spirit, or a patent to be sole proprietors of spiritual gifts, there might be some pretence for this conceitedness of ourselves; but others have their share as well as we. God is a common Father, and Christ a common root, to all the saints, who all drive virtue from him;
and therefore it ill becomes us to lift up ourselves, and to despise others, as if we only were the people in favour with heaven, and wisdom should die with us. This reasoning he illustrates by a comparison taken from the members of the natural body (as 1 Corinthians 12:12; Ephesians 4:16):
As we have many members in one body, etc., Romans 12:4-5. Here observe, [1.] All the saints make up one body in Christ, who is the head of the body, and the common centre of their unity. Believers lie not in the world as a confused disorderly heap, but are organized and knit together, as they are united to one common head, and actuated and animated by one common Spirit.
[2.] Particular believers are members of this body, constituent parts, which speak them less than the whole, and in relation to the whole, deriving life and spirits from the head. Some members in the body are bigger and more useful than others, and each receives spirits from the head according to its proportion.
If the little finger should receive as much nourishment as the leg, how unseemly and prejudicial would it be! We must remember that we are not the whole; we think above what is meet if we think so; we are but parts and members.
[3.] All the members have not the same office (Romans 12:4), but each hath its respective place and work assigned it. The office of the eye is to see, the office of the hand is to work, etc. So in the mystical body, some are qualified for, and called to, one sort of work; others are, in like manner, fitted for, and called to, another sort of work. Magistrates, ministers, people, in a Christian commonwealth, have their several offices, and must not intrude one upon another, nor clash in the discharge of their several offices. |
[4.] Each member hath its place and office, for the good and benefit of the whole, and of every other member. We are not only members of Christ, but we are members one of another, Romans 12:5. We stand in relation one to another; we are engaged to do all the good we can one to another, and to act in conjunction for the common benefit. Therefore we must not be puffed up with a conceit of our own attainments, because, whatever we have, as we received it, so we received it not for ourselves, but for the good of others.
2. A sober use of the gifts that God hath given us. As we must not on the one hand be proud of our talents, so on the other hand we must not bury them. Take heed lest, under a pretence of humility and self-denial, we be slothful in laying out ourselves for the good of others. We must not say, “I am nothing, therefore I will sit still, and do nothing;” but, “I am nothing in myself, and therefore I will lay out myself to the utmost in the strength of the grace of Christ.”
He specifies the ecclesiastical offices appointed in particular churches, in the discharge of which each must study to do his own duty, for the preserving of order and the promotion of edification in the church, each knowing his place and fulfilling it. Having then gifts.
The following induction of particulars supplies the sense of this general. Having gifts, let us use them. Authority and ability for the ministerial work are the gift of God. - Gifts differing. The immediate design is different, though the ultimate tendency of all is the same.
According to the grace, Charismata kata tēn charin. The free grace of God is the spring and original of all the gifts that are given to men. It is grace that appoints the office, qualifies and inclines the person, works both to will and to do. There were in the primitive church extraordinary gifts of tongues, of discerning, of healing; but he speaks here of those that are ordinary.
Seven particular gifts he specifies (Romans 12:6-8), which seem to be meant of so many distinct offices, used by the prudential constitution of many of the primitive churches, especially the larger. There are two general ones here expressed by prophesying and ministering, the former the work of the bishops, the latter the work of the deacons, which were the only two standing officers.
But the particular work belonging to each of these might be, and it should seem was, divided and allotted by common consent and agreement, that it might be done the more effectually, because that which is every body's work is nobody's work, and he despatches his business best that is vir unius negotii - a man of one business. Thus David sorted the Levites, and in this wisdom is profitable to direct. The five latter will therefore be reduced to the two former.
(1.) Prophecy. Whether prophecy, let us prophesy according to the proportion of faith. It is not meant of the extraordinary gifts of foretelling things to come, but the ordinary office of preaching the word: so prophesying is taken. The work of the Old Testament prophets was not only to foretel future things, but to warn the people concerning sin and duty, and to be their remembrancers concerning that which they knew before.
And thus gospel preachers are prophets, and do indeed, as far as the revelation of the word goes, foretel things to come. Preaching refers to the eternal condition of the children of men, points directly at a future state. Now those that preach the word must do it according to the proportion of faith -
that is, [1.] As to the manner of our prophesying, it must be according to the proportion of the grace of faith. He had spoken (Romans 12:3) of the measure of faith dealt to every man. Let him that preaches set all the faith he hath on work, to impress the truths he preaches upon his own heart in the first place. As people cannot hear well, so ministers cannot preach well, without faith.
First believe and then speak, Psalm 116:10; 2 Corinthians 4:13. And we must remember the proportion of faith - that, though all men have not faith, yet a great many have besides ourselves; and therefore we must allow others to have a share of knowledge and ability to instruct, as well as we, even those that in less things differ from us. “Hast thou faith? Have it to thyself; and do not make it a ruling rule to others, remembering that thou hast but thy proportion.”
[2.] As to the matter of our prophesying, it must be according to the proportion of the doctrine of faith, as it is revealed in the holy scriptures of the Old and New Testament. By this rule of faith the Bereans tried Paul's preaching, Act_17:11. Compare Acts 26:22; Galatians 1:9.
There are some staple-truths, as I may call them, some prima axiomata - first axioms, plainly and uniformly taught in the scripture, which are the touchstone of preaching, by which (though we must not despise prophesying) we must prove all things, and then hold fast that which is good, 1 Thessalonians 5:20-21.
Truths that are more dark must be examined by those that are more clear; and then entertained when they are found to agree and comport with the analogy of faith; for it is certain one truth can never contradict another. See here what ought to be the great care of preachers - to preach sound doctrine, according to the form of wholesome words. It is not so necessary that the prophesying be according to the proportion of art, the rules of logic and rhetoric;
but it is necessary that it be according to the proportion of faith: for it is the word of faith that we preach. Now there are two particular works which he that prophesieth hath to mind-teaching and exhorting, proper enough to be done by the same person at the same time, and when he does the one let him mind that, when he does the other let him do that too as well as he can.
If, by agreement between the ministers of a congregation, this work be divided, either constantly or interchangeably, so that one teaches and the other exhorts (that is, in our modern dialect, one expounds and the other preaches), let each do his work according to the proportion of faith.
First, let him that teacheth wait on teaching. Teaching is the bare explaining and proving of gospel truths, without practical application, as in the expounding of the scripture. Pastors and teachers are the same office (Ephesians 4:11), but the particular work is somewhat different. Now he that has a faculty of teaching, and has undertaken that province, let him stick to it. It is a good gift, let him use it, and give his mind to it.
Secondly, Let him that exhorteth wait on exhortation. Let him give himself to that. This is the work of the pastor, as the former of the teacher; to apply gospel truths and rules more closely to the case and condition of the people, and to press upon them that which is more practical. Many that are very accurate in teaching may yet be very cold and unskilful in exhorting; and on the contrary. The one requires a clearer head, the other a warmer heart.
(2.) Ministry. If a man hath diakonian - the office of a deacon, or assistant to the pastor and teacher, let him use that office well - a churchwarden (suppose), an elder, or an overseer of the poor; and perhaps there were more put into these offices, and there was more solemnity in them, and a greater stress of care and business lay upon them in the primitive churches, than we are now well aware of. It includes all those offices... the outward business of the house of God.
Serving tables, Acts 6:2. Now let him on whom this care of ministering is devolved attend to it with faithfulness and diligence; particularly, [1.] He that giveth, let him do it with simplicity. Those church-officers that were the stewards of the church's alms, collected money, and distributed it according as the necessities of the poor were. Let them do it en aplotēti - liberally and faithfully; not converting what they receive to their own use, nor distributing it with any sinister design, or with respect of person:
[2.] He that ruleth with diligence. It should seem, he means those that were assistants to the pastors in exercising church-discipline, as their eyes, and hands, and mouth, in the government of the church, or those ministers that in the congregation did chiefly undertake and apply themselves to this ruling work; for we find those ruling that laboured in the word and doctrine, 1 Timothy 5:17. Now such must do it with diligence.
[3.] He that showeth mercy with cheerfulness. Some think it is meant in general of all that in any thing show mercy: Let them be willing to do it, and take a pleasure in it; God loves a cheerful giver. But it seems to be meant of some particular church-officers, whose work it was to take care of the sick and strangers; and those were generally widows that were in this matter servants to the church-deaconesses (1 Timothy 5:9-10), though others, it is likely, might be employed.
Now this must be done with cheerfulness. A pleasing countenance in acts of mercy is a great relief and comfort to the miserable; when they see it is not done grudgingly and unwillingly, but with pleasant looks and gentle words, and all possible indications of readiness and alacrity. Those that have to do with such as are sick and sore, and commonly cross and peevish, have need to put on not only patience, but cheerfulness, to make the work the more easy and pleasant to them, and the more acceptable to God.”
There is much more to cover regarding the Holy Spirit's Role in the life of the Christian, and what He does to us, with us and for us. God willing, in future installments I will be reviewing and examining more about the Spirit's activities. I invite all of you hearing or reading my words to join me at this same place and time.
This concludes tonight's Discussion for our current Series, “What Is A Christian? Part 37.”
This Discussion was presented “live” on Wednesday, October 16th, 2024.
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