Paul's Great Plea for Personal Consecration to God, in View of His Mercies; God's Perfect Will for Each Believer thus Discovered. Verses 1 and 2.

For We are One Body in Christ, with Varying Gifts. Verses 3-8.

Our Walk toward Others, whether Believers, or Enemies. Verses 9 to 21.

1 I beseech you, therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 2 And be not fashioned according to this age: but be ye transformed by the renewing of your mind, that ye may prove [in experience] what is the good and acceptable and perfect will of God.

So Paul beseeches us to present our bodies to God. We might have expected, yield your spirits, to be controlled by the Holy Spirit. But Paul says, bodies. Now if a man should present his body for the service of another, willingly, it would carry all the man with it. ^[238] In the case of a slave, his master owns his body; so he does what his master says: often with inner reluctance. We are besought to present our bodies,--that is, willingly to do so. God, who made and owns us, and Christ, whose we are (see chapter 1:6(Rom 1:6),--"called as Jesus Christ's")--God, I say, might have said, Come, serve Me: it is your duty. That would have been law. But instead, grace is reigning, over us, and in us; and Paul says to us, I beseech you, present your bodies. And there and then, in a believing view of God's mercies, we find our hearts going forth. For there is great drawing power in the knowledge that someone has loved us, and given us such Divine bounties as these mercies!  

A living sacrifice--This is in contrast with those slain offerings Israel brought to God. God's service is freedom, not slavery; life, not death. Holy, acceptable unto God--We remember that God said of Israel's offerings: "Whatsoever toucheth the altar shall be holy" (Exo 29:37). It is very blessed to know that any believer's yielding his body to God is called a "holy, acceptable sacrifice,"--well-pleasing unto God Himself! That any creature should be able to offer what could "please" the infinite Creator, is wonderful; but that such wretched, fallen ones as the sons of men should do so, is a marvel of which only the gracious God Himself knows the depth!

Which is your spiritual service--Here "spiritual" or "intelligent" religious service (logike(G3050) latreia(G2999)) is contrasted with that outward religious service Israel had in former days. They had the temple, with its prescribed rites, its "days, and months, and seasons and years," its ordinances and ceremonial observances. Indeed, it was right that they should carry out these ordinances as God directed. But, while it was "religious service" (which is what latreia means), it was not intelligent service. It was not logike latreia; but consisted of "shadows of the good things to come" (Heb 10:1-14). There was a ceaseless round of "services"; but God dwelt in the darkness of the Holy of Holies; and sin was not yet put away. But now Christ has come, propitiation has been made; Christ has been raised; the Holy Spirit has come; and "intelligent service" is now possible. And giving over our bodies to God is the path into it. ^[239]

Verse 2: And be not fashioned according to this world (literally, age, aion(G165)). This present age, Paul calls "evil," declaring in Gal 1:4 that our Lord Jesus Christ "gave Himself for our sins, that He might deliver us out of this present evil age (aion) according to the will of our God and Father." Believers, before they were saved, "walked according to the course of this world [literally, "according to the age (aion) of this world-order"--cosmos(G2889)) according to the prince of the power of the air" (Eph 2:2). Here you have the cosmos, or world-order, since Adam sinned; and since then each particular phase of the Satanically arranged and controlled world-order now on, called the aion. In 1Co 7:31, this is called the "fashion,"--literally, scheme(G4976), of this world-order. "We know," writes John, "that we are of God, and the whole world [lit., world-order], lieth in the evil one." It is necessary to grasp intelligently this fearful state of things, in order to obey the apostle's exhortation not to be conformed to it: a world-order without God!

We read that Cain "went out from the presence of Jehovah and builded a city" (Genesis 4), which became filled with inventions--"progress": music, arts; its whole end being to forget God,--to get along without Him. And ever since, Satan has developed this fatal world-order, with its philosophy, (man's account of all things,--but changing from time to time); it's science (ever seeking to eliminate the supernatural); its government (with man exalting himself); its amusements (adapted to blot out realities from the mind); and its religion (to soothe man's conscience and allay fears of judgment).

The Spirit by Paul asks the saints not to be fashioned ^[240] after this [Satanic] order of things, but on the contrary to be transformed by the renewing of their mind. The word for "transformed" is remarkable: our word "metamorphosis" is the same word, letter for letter! In Mat 17:2 it is used of Christ: "He was transfigured," which Luk 9:29 explains: "The fashion of His countenance was altered." That is, from the lowly, despised One in whom was "no beauty" to attract the eye of man, He was transformed to appear as He will appear at His return to this earth (for of His coming and kingdom the transfiguration was a figure, 2Pe 1:16-18). Thus Psalms 45 depicts Him at His second advent:

"Thou art fairer than the children of men: Grace is poured into Thy lips!"

That ye may prove what is the good and acceptable and perfect will of God--This word "prove" means to put to the proof, as in Eph 5:8-10 : "Walk as children of. light, proving [or finding out by experience] what is well-pleasing unto the Lord." The man in Luk 14:19 used the same word: "I have bought five yoke of oxen, and I go to prove them." The "will of God" here may be rendered "what is willed by God" (Meyer); or, as Sanday says, "The will of God is here not the Divine attribute of will, but the thing willed by God, the right course of action." This passage involves two facts: first, that God had a plan for our lives, which He is very willing and desirous we should discover; and, second, that only those who surrender themselves to Him, rejecting conformity to this age, can discover that will. All of us in times of desperate need, or crisis, are anxious to find God's path for us. And, in answer to the cry of even His unsurrendered saints. He may and often does graciously reveal the path of safety and even of temporary blessing to them. But only those who have surrendered their bodies as a living sacrifice to Him, enter upon the discovery of His blessed will as their very sphere and mode of life.

And this self-sufficiency is leading, has led, to the same form of truth-without-power, that the Jews had in Christ's day.

We are not hereby saying, Let us bring back these gifts. But we are pleading for the self-judgment and abasement before God that recognizes our real state. The outward church today is Laodicean, "wretched, poor, miserable, blind, naked"--and knows it not! And the Philadelphian remnant have only "a little strength." Let us be honest! We have substituted for the mighty operations amongst us of the Holy Ghost, the pitiful "soulical" training of men. We look to men to train, to "prepare" preachers, and teachers, and "leaders," for a heavenly company, the Church, among whom the Holy Ghost Himself dwells as Administrator. Let us not dare to claim that the Holy Ghost is no longer willing to work in power amongst us. Because, for Him to do so is God's plan! Indeed, He is so working where not hindered. Let us confess the truth. Our powerlessness is because of unbelief,--the inheritance of the sins of our fathers, the inheritance of a grieved Spirit. It may be true that He does not work as He once did; but let us admit two things: we dare not say, He is not willing so to work; and, we dare not say it is God's plan that He does not! We can only say, We have sinned! So did Daniel (Daniel 9). So did Ezra (Ezra 9). So did they of Nehemiah's day (Nehemiah 9). Our days are days of failure, just like those. Nor will it do, (as with so many enlightened saints), merely to "see and judge the failure of the professed Church" and gather in the name of the Lord, and remember His death in the breaking of bread every Lord's day. All this is good. But we must judge ourselves if we do not have real power amongst us. And the power of the Spirit, in a day of apostasy like this, will bring us into a deep burden over the state of things, and into prayer, such as the great men of God made in the three great chapters to which we have just referred!

--Whether prophecy [let us prophesy] according to the proportion of our faith--Paul's exhortation, as we shall see, is here devoted to the believer's exercising any gifts "according to the proportion" of his God-given confidence, or "faith," in the exercise of it: not over-estimating himself, but soberly estimating, and thus proceeding. (It is taken for granted, of course, that all are fully willing to exercise any gift; and will not, through unbelief or false humility, hold back therefrom. ^[248]

We can easily see in a Luther or a Calvin, in the sixteenth century, in a Bunyan in the seventeenth century; in a Wesley in the eighteenth, in a Moody in the nineteenth, such apostolic operation. Wesley spoke from God to all England, as did Luther to Germany. Moody, we know, was first an evangelist, loving and reaching the lost. But God, who is sovereign, gave him spiritual authority in the consciences of Christians throughout the whole world. We know what debt under God all those who have the truth today owe to Darby, through whom God recovered more truth belonging to the Church of God, than through any other man since Paul, and whose writings are today the greatest treasure of truth and safeguard against error known to instructed believers. Such men had more than an evangelist's or teacher's gift. There was spiritual authority they themselves did not seek, attending their ministry. This fact discerning believers,--those free from tradition's bias, readily see and gladly admit. Paul defines the prophetic gift in 1Co 14:3 : "He that prophesieth speaketh unto men edification, and comfort, and consolation." New Testament prophets and apostles laid the foundation of the Church,--the prophets speaking directly by inspiration from God. But while the early apostles and prophets had their peculiar ministry in a foundational way, yet both gifts remain in the Church (see Eph 4:11-13) along with evangelists, pastors and teachers. Now since the prophet speaks under the moving of the Spirit, he is to do so "according to His faith." Dean Alford makes the evident distinction, "The prophet spoke under immediate inspiration; the teacher (didaskalos(G1320)), under inspiration working by the secondary instruments of his will and reason and rhetorical power." We have ourselves sometimes heard those speaking in "testimony" or "praise-meetings" whose words were not, properly speaking, teaching; but yet entered in the power of the Spirit directly into the heart of the hearers, edifying, exhorting, and consoling,--a high ministry indeed, though in the "secondary character" of it, as compared to the words of the early apostles and prophets. Such an one could, of course, speak profitably only when speaking in the Spirit, and thus, "in proportion to his faith."

The remarkable foot-note above, from J. N. Darby, is a frank and explicitly plain statement of truth. Mr. D repeats over and over (seven times, at least, in the pages from which our excerpts are taken--Coll. Writ. 1, 350; III. 217-9) that the written Word is complete. No honest heart, however, knowing history, can fail to admit that God has, in mercy, raised up, from time to time, men who have administered His Word in such apostolical and prophetic power. That He will again do so, we do not doubt. For there is an ever-recurring need of these gifts. Probably, a constant need!

Verse 7: Or [personal] ministry, let us occupy ourselves in our ministering [to the needs of the saints]--God graciously places this word "ministering" [diakonia(G1248)] between prophesying and teaching. In Acts 6 we have the word twice, applied first to physical things: "the daily ministration" (of food to the widows); and second to spiritual things: "We will continue . . . in the ministry of the Word." But here in Romans Twelve, its being placed as it is, indicates that those who, like the house of Stephanas, in 1Co 16:15, minister to the saints' material needs, should set themselves to such ministering. It is the whole-hearted exercise of this gift, when it is given, that is urged by the apostle. Perhaps there is no gift so liable to lapse into haphazard exercise, as this Christ-like gift!

Or he that teacheth, to his teaching--Proper Christian teaching is not mere "Bible study"; but, first of all, clear explanation direct to believers' hearts, of Christ's work for us, and of the Pauline Epistles that directly concern the Church of God as the Body of Christ, indwelt by the Spirit, one with Him. Proper teaching would see that the saints become familiar with the wonders of the Old Testament, and love it. The prophecies, both of the Old Testament and of the book of The Revelation should also be taught, remembering that "the testimony of Jesus is the spirit of prophecy"; and that every true Christian teacher should be able to say: "It was the good pleasure of God to reveal His Son in me, that I might preach Him" (Gal 1:16); "that in all things Christ might have the preeminence"; "that we may present every man perfect in Christ Jesus." This is the kind of work that was done by Priscilla and Aquila, when they had heard Apollos in the Ephesian synagogue: "They took him unto them, and expounded unto him the Way of God more accurately." It is being done whenever one who knows the truth really brings another into it. Oh, for more such teaching! We leave so much unapplied,--so much that the dear saints never really enter into! ^[249]

Verse 8: Or he that exhorteth, to his exhortation--The gift of exhortation is distinct from that of. teaching (though both may be found in the same person). Exhortation is an appeal to the will; teaching, to the mind. Exhortation is a precious gift--invaluable! whereby the Holy Spirit directly persuades the hearing heart into obedience to the truth which it has heard. A true exhorter, also, must be walking the path he calls others to follow!

He that giveth, with singleness [of heart toward God]--The literal meaning of giving here is that of imparting, of sharing our substance with others; and the manner of such giving is to be without secret reluctance, for "God loveth a cheerful giver" (2Co 9:7); also without false pretense, such as Ananias and Sapphira had; finally, with an eye single to God. In fact, in Eph 6:5 this same word "singleness" is used in the phrase "in singleness of your heart, as unto Christ."

He that ruleth, with diligence--Ruling is first a gift, then an office, like those of elders and deacons (1Ti 3:4; 1Ti 3:12), who must, of course, first "rule well their own house." Just as prophesying, teaching, and exhorting were gifts by the Spirit; and as giving is a grace given of God (2Co 8:1; 2Co 8:4; 2Co 8:7); so the work of elders and deacons were offices: "If a man seek the office of a bishop"--or overseer: called also "elder," as see Act 20:17; Act 20:28;--as being more matured in Christian faith and experience; while the term "bishop" or "overseer" designates the duties of the office--to oversee). Dean Alford objects to interpreting "ruleth" here (Rom 12:8) of rulership in the Church, saying, (as a true churchman would), "It is hardly likely that the rulers of the Church, as such, would be introduced so low down in the list, or by so general a term, as this!" But in the enumeration of the gifts in 1Co 12:28, we have this order: "Apostles, prophets, teachers, miracles, healings, helps"; and then, "governments," next to the last term in the list! Of course man, who glories in office, would want this order changed.

Gifts were a direct bestowment (charisma(G5486)) of the Spirit; moreover, they were general, while the "rulers" were confined to their own assemblies. Prophets, evangelists, pastors and teachers (Eph 4:11) were that wherever they were; but an elder or deacon held his own office in his own assembly only.

The ruler was to attend, with constant diligence, to his work; not, indeed, "lording it over" the Lord's heritage, but according to Peter's direction: "The elders among you I exhort . . . tend the flock of God which is among you" (that was their business--to take care of the Lord's sheep in the assembly where they were), "exercising the oversight, not of constraint, but willingly." They were to watch; to be ready at any sacrifice of personal comfort to look after needy sheep: "nor yet for filthy lucre." (They were not to have money in mind, although elders that "ruled well" were to be "counted worthy of double honor," especially if they were able to instruct in the Word; God would look after their financial needs): "neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock."

Truth to tell, Christ's sheep are ill-tended these days! they are "scattered upon the mountains." Elders that "rule well," with humble diligence, day and night, are desperately needed. Every believer has a right to the consciousness of being personally shepherded by Divinely raised-up elders; and cared for even in material things by faithful deacons. "And when the Chief Shepherd shall be manifested," the rulers who have ruled with godly diligence shall receive a crown of glory! (1Pe 5:1-4.) Concerning false shepherds, see the awful words of Jer 23:1-4, Ezekiel 34 --the whole chapter! and Isa 56:10-12. (These chapters make us tremble!)

He that showeth mercy, with cheerfulness--Showing mercy is of course the bounden duty of those to whom God has shown mercy. But mercy toward others may be shown with the long, sombre face of one driven by a duty in which he is not happy. Yet the joyfulness of spirit in which one helps another is often of more real blessing than the help itself. Godet well remarks, with many others, that the words "he that showeth mercy" denote the believer who feels called to devote himself to the visiting of the sick and afflicted. There is a gift of sympathy which particularly fits for this sort of work, and which is, as it were, the key to open the heart of the sufferer. The phrase "with cheerfulness" literally reads in hilarity!

9 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 honor preferring one another; 11 in diligence not slothful; fervent in spirit; serving the Lord; 12 rejoicing in hope; patient in tribulation; continuing steadfastly in prayer; 13 communicating to the necessities of the saints; pursuing hospitality. 14 Bless them that persecute you; bless, and curse not. 15 Rejoice with them that rejoice; weep with them. that weep. 16 Be of the same mind one toward another. Set not your mind on high things, but be carried away with things that are lowly. Be not wise in your own conceits. 17 Render to no man evil for evil. Take thought for things honorable in the sight of all men. 18 If it be possible,--as much as in you lieth, be at peace with all men. 19 Avenge not yourselves, beloved, but give place unto the wrath [of God]: for it is written, Vengeance belongeth unto Me; I will recompense, saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire upon his head. 21 Be not overcome of evil, but overcome evil with good.

Pursuing hospitality--Here the word for hospitality is literally love to strangers, "stranger-loving," and the translation "given to" is not strong enough. In its forty or fifty occurrences in the New Testament, this word is very frequently translated "pursuing," which is the literal meaning. You have it three times in Philippians 3 : in verse 6, "persecuting the church"; in verse 12, "I follow after"; and in verse 14, "I press on" The meaning here, then, is, pursuing hospitality,--persecuting folks, even strangers, with kindness! What a wonderful testimony of love, hearty obedience to this simple exhortation to pursue hospitality would be! We have in Hebrews Thirteen three uses of this Greek root phil (meaning love): (1) "Let love of the brethren (philadelphia(G5360)) continue"; (2) "Forget not to show love unto strangers" (philoxenia(G5382)); and, (3) in verse 5, "Be free from silver-loving" (philarguros(G5366)). If you are tempted to philarguros, philadelphia and philoxenia will cure you! "Given to hospitality," then, means far more than being "willing to entertain" those who may call on you. It indicates going after this business, pursuing it, following it up! The Lord will reward some day even a cup of cold water given in His Name. Let us make "Strangers' Inns" of our homes. We are not staying here long. And the Lord may send "angels" around when we least expect! "Forget not to show love unto strangers, for thereby some have entertained angels unawares." ^[251] Of course it is taken for granted in all these exhortations that we have presented our bodies to God according to the opening verses of the Chapter; and thus by the indwelling Holy Ghost are enabled to walk in His revealed will, as those could not who were under law.

Verse 14: Bless them that persecute you: bless, and curse not--Here is a verse that needs no comment, in view of our Lord's words of Luk 6:27-28 : "Love your enemies, do good to them that hate you, bless them that curse you, pray for them that despitefully use you"; and of His blessed example. But note, in our present verse it is not mere outward blessing that is commanded, but refraining from inward reservations, or private expressions, for sometimes we speak sweetly to opposers, but our after words prove that we did not allow our hearts to go out in love to those enemies. And by the way, do not stumble if you find other Christians speaking ill of you, even persecuting you. Bless them, too!

Verse 15: Rejoice with them that rejoice; weep with them that weep--Now here is a verse that takes us out of ourselves. The literal rendering is, Rejoice with rejoicing ones, and weep with weeping ones. Believers, of course, are especially meant in both cases. There will always be some that are weeping. Blessed is he who, like the Lord at Lazarus' grave, can enter into others' sorrow even unto tears!

"Alas, there is such a phenomenon, not altogether rare, as a life whose self-surrender, in some main aspects, cannot be doubted, but which utterly fails in sympathy. A certain spiritual exaltation is allowed actually to harden, or at least to seem to harden, the consecrated heart; and the man who perhaps witnesses for God with a prophet's ardor is yet not one to whom the mourner would go for tears and prayers in his bereavement, or the child for a perfectly human smile in his play. As to the Lord Himself, the little child, the wistful parent, the widow with her mite, the poor fallen woman of the street, could lead away his blessed sympathies with a touch"--Moule.

Verse 16: Minding the same thing one toward another--Let us quote several comments by beloved writers: "Be of one mind amongst yourselves"--Conybeare. "The harmony which proceeds from a common object, common hopes and common desires"--Sanday. "The loving harmony when each in respect to his neighbor has one thought and endeavor"--Meyer. "Aspiring after the same aims, aiming at the same object for one another as for ourselves. Having the same solicitude for the temporal and spiritual welfare of the brother as for one's own"--Godet. "Actuated by a common and well-understood feeling of mutual allowance and kindness"--Alford. Evidently the reference is not to uniformity of thought, but to charity of attitude.

Not minding high things, but being carried away along with the lowly--This sixteenth verse is in close connection with the spirit of verse 15. It is the spirit of Php 2:2-5 : "Be of the same mind, having the same love, being of one accord, of one mind [not of one opinion, but one heart-intent]; doing nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself; not looking each of you to his own things, but each of you also to the things of others. Have this mind in you which was also in Christ Jesus." "High things" are a continual temptation. Carefully read here the excellent remarks of Godet: "There frequently forms in the congregations of believers an aristocratic tendency, every one striving by means of the Christian brotherhood to associate with those who, by their gifts or fortune, occupy a higher position. Hence small coteries, animated by a proud spirit, and having for their result chilling exclusiveness. The apostle knows these littlenesses and wishes to prevent them; he recommends the members of the church to attach themselves to all alike, and if they will yield to a preference, to show it rather for the humble." Lay these words well to heart. They are continually needed.

The word rendered "carried away with" really means the opposite of its King James rendering "condescend to." The idea of one pardoned sinner's thinking of "condescending" to another! The word really means "to be carried away along with," as has been every Bernard, Assisi, Luther, Zinzendorf, Bunyan, Wesley, Whitefield, Spurgeon, Moody. All the saints filled with the Spirit have found themselves among the lowly of this earth. For that matter, there is not, and never has been, a real assembly of God of wealthy upper class people only! "Not many mighty, not many noble are called." The rich have to come where the poor are to hear the gospel. Once received, the gospel of Christ is the blessed and only real leveler of us all. Beware always of any "religious" movement cultivating the rich!

Be not wise in your own conceits--Paul in Chapter 11:25(Rom 11:25) used exactly the same expression, warning us as Gentile believers of the danger of being "wise in our own conceits." This searching expression, "wise in one's own eyes," or "conceit," occurs five times in the Old Testament, and two here in Romans,--seven in all. Of such a one, Solomon says, "There is more hope of a fool than of him." He is first cousin to the sluggard, and to a blind rich man; and all of these are related to "them that know not God." See Pro 26:5; Pro 26:12; Pro 26:16; Pro 28:11; Pro 3:7. The self-conceited are not among those who are "weeping with them that weep."

Verse 17: Render to no man evil for evil--This takes for granted that some will do you evil. Satan and the world hate God's saints who walk with Him; and will do them all permitted evil. Now do not lay it up against the doer, if evil has been done you. Alas, some real believers are thoughtless; some jealous, some envious, some possibly even spiteful. Put far away the expectation of "getting even" with anybody. "If any man have"--really have--"a complaint against any, even as the Lord forgave you, so also do ye" (Col 3:13). The Lord forgets, as well as forgives! (Heb 8:12).

Taking care by forethought for comely [or seemly] things before every one (literally, all men,--whether Christians or not)--"Before the eyes of all men taking care for what is good" (Meyer). This exhortation has no special reference to "making provision for ourselves or our families in an honest manner," as some have thought (from the Old Version). It means to take careful forethought for such a course of Christian behavior ("honorable things") as will commend itself to all--whether Christians or not. We forget, most of us, thus to view our lives as a whole, day by day, detecting and rejecting whatever in ourselves others might criticize as not honorable.

Verse 18: If it be possible--as much as in you lieth--be at peace with all men--Paul himself did cause trouble everywhere, as did our Lord, who said, "Think not that I came to send peace on the earth: I came not to send peace, but a sword." But neither Paul nor his Lord was ever the selfish cause of trouble. It is not always possible for a Christian to be at peace with all men, but he can be a peace-lover; a peace-liver; and often a peace-maker, among men. As James says, "The fruit of righteousness is sown in peace by them that make peace." Perhaps the most fruitful cause of trouble for a Christian is his claiming "his rights," forgetting Paul's description of us Christians throughout this dispensation:

"For Thy sake we are killed all the day long; We were accounted as sheep for the slaughter." ^[252]

Verse 19: Avenge not yourselves, beloved; but give place unto the [coming] wrath [of God]--Believers are here seen sorely tempted to seek to bring about by their own hand that righting of matters which belongs to God only. The motto of Scotland, "Nemo me impune lacessit"--"No one treads on me unpunished!"--applies to man in the flesh throughout the world. Note Paul's word, "Give place unto the wrath,"--to the coming wrath of God in the day of wrath, of Chapter 2:5(Rom 2:5). As for "the wrath of man," we know it "worketh not the righteousness of God" (Jam 1:20). Oh, how hard, yea, how impossible, for those who have not yielded their bodies a living sacrifice to God, to leave the visitation of wrath wholly in God's hand!

"There is a service God-inspired, A zeal that tireless grows, Where self is crucified with Christ, And joy unceasing flows. There is a being right with God,' That yields to His commands Unswerving, true fidelity, A loyalty that stands."

[239] It is sad and terrible to see how professing Christianity has departed from all this blessed "intelligent service" in the Holy Spirit, back into the darkness of man-prescribed religion! Imagine Peter setting up holy days, in the Book of Acts; as, "Ash Wednesday"; "Good Friday"; "Lent"; "Easter"! It would all have been denial of their new connection with a Risen Christ, and of the Presence of the Comforter! It would have been turning back to Judaism, yea, to Paganism, for the name "Easter" is simply "Ishtar," the great goddess of Babylon. (See on all these things, Hislop's Two Babylons.) We will either yield ourselves to God, and be led by the Holy Spirit into the "intelligent service" that belongs to this dispensation and to the true Christian; or we will be hiding away from God in the false "Christian" forms and ceremonies "Christendom," with its religion, has taken on. God abhors "ceremonies,"--since the blessed Holy Ghost has come, and has brought liberty!

[240] "Fashioned" is literally, schemed-together-with. It is the very word of 1Co 7:31 : scheme (Greek, schema)G4976)), made into a verb, with the conjunction along-with (sun), for prefix. The devil will rope you into his "scheme," unless you surrender your body to God to be by Him delivered.

[241] The Greek word for "regeneration" (palingenesia(G3824)), occurs only twice in the New Testament, here in Tit 3:5, and in Mat 19:28. Mr. Darby's contention that this word is "not used in Scripture for a communication of life, but for a change of state or condition," seems refuted by the fact that the Greek word for renewing (anakainosis(G342)) in this same verse, is also used but twice-- Tit 3:5 and Rom 12:2. Its cognate verb is also used twice: 2Co 4:16, and Col 3:10. In all four instances, it has to do with the operation of the Holy Spirit upon one already born again. So that, if the word translated regeneration in Tit 3:5 does not have in it any reference to the "communication of life," there is no real definition of salvation at all in this verse: but the verse claims to be such a definition! As to the use of "regeneration" in Mat 19:28, and the assertion that the word here is "evidently a change of state and condition, and not communication of life," the very opposite is what Scripture asserts concerning Israel at that time, for this passage concerns the saved Remnant at the opening of the Kingdom. Of this Remnant, God says, "They shall be all righteous," "they shall be those written unto life" in Jerusalem. It will certainly be the communication of life, yea, the receiving of them will be "life from the dead," when they shall have "looked on Him whom they have pierced."

[242] The word for "renew" (anakainoo(G341)) is used only by Paul. It means to "grow up new, afresh" (Thayer),--like foliage in the spring. Man's spirit having already been created anew, and being joined to the Lord; and witnessed to and cared for by the Holy Spirit; man's soul-faculties are now to be taken over by that same blessed Spirit; so that the whole mind and disposition and tastes of the man will become conformed to the fact that he is a new creature.

[243] This new man is not Christ personally, any more than our old man was Adam personally. However, we sustained such a relation to Adam that the "old man" was ours, as much as "by nature" we were Adam's children. So since we are in Christ, the "new man" belongs to us,--being that sum total of the marvelous Divine graces and dispositions "created" for, and to be realized in, the believer in union with Christ. Note that believers have "put off" the old man; but are here told to "put him away,"--be not influenced by him.

[244] A "clean heart" is taught in the Scripture most plainly. Even in the Old Testament David prays, "Create in me a clean heart." In Act 15:9, Peter speaks of the occasion of the Holy Spirit's falling upon those of Cornelius' household, as, "cleansing their hearts by faith." And Paul says in his charge to Timothy, "The end of the charge is love out of a pure heart and a good conscience and faith unfeigned" (1Ti 1:5). And further, to Timothy, "Flee youthful lusts and follow after righteousness, faith, love, peace with them that call on the Lord out of a pure heart" (2Ti 2:22). Now it will not do, in interpreting the Bible, an infinitely accurate Book, to deal loosely or confuse terms. When David said, in Psa 108:1, "O God, my heart is fixed," repeating it in Psa 57:7, "My heart is fixed, O God, my heart is fixed: I will sing, yea, I will sing, yea, I will sing praises"--I say in such an utterance the Psalmist is not claiming that there was not iniquity present with him, but that his heart was by Divine grace fixedly choosing God and His will: as he says in Psa 18:23, "I was also perfect with Him, and I kept myself from mine iniquity." Here he recognizes evil present with him, but his heart is fixed for God. To confuse the flesh with the heart is a vital mistake. Paul says we have no confidence in the flesh. But on the other hand we may have complete confidence toward God, at least when our faith has been "perfected" (1Th 3:10). The heart is the throne-room of the being. When it is really handed over to God, "the peace of Christ rules" therein. If no provision is made for the flesh, but instead the Lord Jesus Christ is put on (Rom 13:14); if we obey 2Co 6:14-18 to 2Co 7:1, refusing "unequal yokes" with unbelievers, refusing to have "portions" with unbelievers, "keeping ourselves from idols," "cleansing ourselves from all defilement of flesh and spirit," "perfecting holiness in the fear of God," and consenting to be "separated" to God and "touch no unclean thing,"--then God "walks in us." Our hearts are wholly given to Him and "do not condemn us." Such a surrendered believing heart is called in Scripture, a "pure heart." To be among those thus "cleansed" by simple faith, and to have such a pure heart, should be the longing desire and purpose of every believer. Do not confuse, therefore, a clean, perfect heart toward God as taught in Scripture with the supposed "eradication of the sin-principle" from the flesh. The flesh is unchanged until Christ comes. But God will cleanse our hearts, by faith, and the Holy Spirit will form Christ fully within us.

[245] Of course there is all manner of looseness of talk by those who do not discern, hold, and continually speak in terms of the one Body of which Christ Risen is the Head. We do not have any right to use the word "body" of any but the true, mystical Body of Christ: those who have been "by the one Spirit baptized into One Body." The confusion of the Scripture doctrine of the true Church, the Body of Christ, with the Church's outward relationships, responsibilities, and testing, as the House of God on earth, has given rise to innumerable evils. The Church which is Christ's Body is the blessed company of all true believers from Pentecost to its Rapture at Christ's coming. The House of God is "the pillar and stay of the truth" upon earth, just as Israel was before the cross. But Just as there was an elect Remnant, Simeons and Annas, Zachariahs and Elizabeths,--the true Israel--in our Lord's day; while the temple, the House of God, had been invaded by all manner of corruption and merchandising, having been built up by Herod the Great, a son of Esau;--so, today, the true Church is not what you see gathering into meetings all about you, but that company of true believers known to God, all of whom have been baptized by the Spirit into One Body, and who also are indwelt by the Spirit. All others, however prominent "church members" they may be, are simply part of the "great house' of 2Ti 2:20, where vessels "unto dishonor" as well as those "unto honor exist; which the "house of God" set forth in 1Ti 3:15 has, through man's failure, become.

[246] Of course, it will be to many, as it was to the author, a startling revelation, that the Spirit is ready to engift each believer for Divinely appointed service! Those mentioned as "unlearned" in 1Co 14:23 were evidently believers, but ungifted; or, as Alford says, "plain believers," persons unacquainted with the gifts of 1 Corinthians 12.

[247] Alford well says, "The measure of faith, the gift of God, is the receptive faculty for all spiritual gifts; which are, therefore, not to be boasted of, nor Pushed beyond their province, but humbly exercised within their own limits."

[248] "An apostle was sent direct, as an architect, authorized by Christ to build His Church. Apostles were authorized, on the part of Christ, to found and to build, and to establish rules in His Church. In this sense there are no longer apostles. "But it appears to me, that in a lower sense, there may be apostles and prophets in all ages. Barnabas is termed an apostle. Junius and Andronicus are called apostles, and it is said of them that they were of note amongst the apostles' (Rom 16:7); so that there are others who were not named. "As regards the revelation of God, it is complete; as regards any authority to found the Church it no longer exists; neither the twelve nor Paul have had any successors. The foundation cannot be twice laid. But one may act under an extraordinary responsibility as sent by God. We may cite as examples, without pretending to justify all that they did, a Luther, a Calvin, a Zwingli, and perhaps others. So for prophets; although there be no new revelations of truth, there may be, as proceeding from God Himself, a power of applying to the circumstances of the church, or of the world, truths hidden in the Word; such as, in practice, might render the ministry prophetic. Moreover all those who expressed the mind of God to edification' were called prophets, or at least, prophesied.' "Prophets, who were associated with apostles as the foundation, because they revealed the mind of God, may, it appears to me, in a subordinate sense, be believed to exist,--those who not merely teach and explain ordinary and profitable doctrine,--but who by a special energy of the Spirit can unfold and communicate the mind of Christ to the Church where it is ignorant of it (though that mind he treasured up in the Scripture)--can bring truths, hidden previously from the knowledge of the Church, in the power of the testimony of the Spirit of God, to bear on the present circumstances of the Church and future prospects of the world, and thus be practically prophets (though there be no new facts revealed, but all are really in the Word already), and thus be a direct? blessing and gift of Christ to the Church for its emergency and need, though the Word be strictly adhered to, but without which the Church would not have had the power of that Word" (Darby).

[249] Many years ago, at the Keswick Convention, in England, I was returning, about seven o'clock, from an early morning walk. I passed the "Drill Hall," and down came MacGregor (G.H.C.) and greeted me. I said, "Your face looks pale; are you not well?" "Oh yes,--only a bit weary," said he. Then, by questioning further, I found he had just then finished with the last case left from the previous night's meeting! That was teaching indeed. He had patiently labored all night long to expound to one after another "the Way of God more perfectly!" It is our privilege just now to have beneath our roof a beloved sister in her eighty-fourth year whose energies for over forty years have been constantly used in teaching others. Although having to support herself by public school teaching, yet with a steadfastness that is deeply touching, one thing she does with every one with whom she comes in contact: she teaches each the gospel. Many people, and even preachers, have come to her for instruction, even when she was confined to her bed in sickness or infirmity. There they sat patiently listening to her words concerning Christ. Her great passion is to "make all men see" Paul's wonderful explanation of our identification with Christ in His death, burial, and resurrection. [Later: Alas for us,--not for her! our beloved Mrs. S---- has gone triumphantly Home!]

[250] For "love of the brethren," and "tenderly affectioned" there are two beautiful records in the Greek: philadelphia(G5360), and philostorgos(G5387), the latter used of the closest family ties.

[251] I doubt if the reference in "unawares" is to Abraham in Genesis 18 for he at once recognized the Lord, and knew His attendants. The statement seems rather an absolute one of inspiration, involving such a possibility for any of us!

[252] One who had visited the Chicago stock yards on a slaughter-day said to me, "Our guide took us to where the swine were being slaughtered. Here there was squealing and grunting everywhere, and the moment the men laid hold of one for slaughter, it gave a wild shriek, and the uproar was terrible. By and by we approached another building and heard no sounds; and we found that here the sheep were being slaughtered, without complaining--in silence!"

[253] Quaint old John Trapp says: "In reason, revenge is but justice; Aristotle commends it. The world calls it manhood; it is doghood, rather!"