Rom 12:5, 1Cor 12:4-31, Eph 2:20-22 | Barnes | STEP | Verse 5. So we , being many . We who are Christians, and who are numerous as individuals. Are one body . Are united together, constituting one society or one people, mutually dependent, and having the same great interests at heart, though to be prompted by us according to our peculiar talents and opportunities. As the welfare of the same body is to be promoted in one manner by the feet, in another by the eye, etc., so the welfare of the body of Christ is to be promoted by discharging our duties in our appropriate sphere, as God has appointed us. In Christ . One body, joined to Christ, or connected with him as the head. , "And gave him to be head over all things to the church, which is his body ." Comp. . This does not mean that there is any physical or literal union, or any destruction of personal identity, or anything particularly mysterious or unintelligible. Christians acknowledge him as their head , i. e. their Lawgiver; their Counsellor, Guide, and Redeemer. They are bound to him by peculiarly tender ties of affection, gratitude, and friendship; they are united in him , i.e. in acknowledging him as their common Lord and Saviour. Any other union than this is impossible; and the sacred writers never intended that expressions like these should be explained literally . The union of Christians to Christ is the most tender and interesting of any in this world, but no more mysterious than that which binds friend to friend, children to parents, or husbands to their wives. Comp. . And every one members one of another . Comp. . That is, we are so fitted as to be mutually dependent; each one is of service to the other; and the existence and office of the one is necessary to the usefulness of the other. Thus the members of the body may be said to be members one of another; as the feet could not, for example, perform their functions, or be of use, if it were not for the eye; the ear, the hand, the teeth, etc., would be useless if it were not for the other members, which go to make up the entire person. Thus in the church, every individual is not only necessary in his place as an individual, but is needful to the proper symmetry and action of the whole. And we may learn here, (1.) that no member of the church of Christ should esteem himself to be of no importance. In his own place he may be of as much consequence as the man of learning, wealth, and talent may be in his. (2.) God designed that there should be differences of endowments of nature and of grace in the church; just as it was needful that there should be differences in the members of the human body. (3.) No one should despise or lightly esteem another. All are necessary. We can no more spare the foot or the hand than we can the eye; though the latter may be much more curious and striking as a proof of Divine skill. We do not despise the hand or the foot any more than we do the eye; and in all we should acknowledge the goodness and wisdom of God. See these thoughts carried out in . (r) "one body in Christ" .

Romans 12:5

Verse 5. So we, being many. We who are Christians, and who are numerous as individuals.

Are one body. Are united together, constituting one society or one people, mutually dependent, and having the same great interests at heart, though to be prompted by us according to our peculiar talents and opportunities. As the welfare of the same body is to be promoted in one manner by the feet, in another by the eye, etc., so the welfare of the body of Christ is to be promoted by discharging our duties in our appropriate sphere, as God has appointed us.

In Christ. One body, joined to Christ, or connected with him as the head. Eph 1:22,23, "And gave him to be head over all things to the church, which is his body." Comp. Jn 15:1-7. This does not mean that there is any physical or literal union, or any destruction of personal identity, or anything particularly mysterious or unintelligible. Christians acknowledge him as their head, i. e. their Lawgiver; their Counsellor, Guide, and Redeemer. They are bound to him by peculiarly tender ties of affection, gratitude, and friendship; they are united in him, i.e. in acknowledging him as their common Lord and Saviour. Any other union than this is impossible; and the sacred writers never intended that expressions like these should be explained literally. The union of Christians to Christ is the most tender and interesting of any in this world, but no more mysterious than that which binds friend to friend, children to parents, or husbands to their wives. Comp. Eph 5:23-33.

And every one members one of another. Comp. 1Cor 12:25,26. That is, we are so fitted as to be mutually dependent; each one is of service to the other; and the existence and office of the one is necessary to the usefulness of the other. Thus the members of the body may be said to be members one of another; as the feet could not, for example, perform their functions, or be of use, if it were not for the eye; the ear, the hand, the teeth, etc., would be useless if it were not for the other members, which go to make up the entire person. Thus in the church, every individual is not only necessary in his place as an individual, but is needful to the proper symmetry and action of the whole. And we may learn here,

(1.) that no member of the church of Christ should esteem himself to be of no importance. In his own place he may be of as much consequence as the man of learning, wealth, and talent may be in his.

(2.) God designed that there should be differences of endowments of nature and of grace in the church; just as it was needful that there should be differences in the members of the human body.

(3.) No one should despise or lightly esteem another. All are necessary. We can no more spare the foot or the hand than we can the eye; though the latter may be much more curious and striking as a proof of Divine skill. We do not despise the hand or the foot any more than we do the eye; and in all we should acknowledge the goodness and wisdom of God. See these thoughts carried out in 1Cor 12:21-25.

(r) "one body in Christ" Eph 1:23.

1 Corinthians 12:4-31

Verse 4. Now there are diversities of gifts. There are different endowments conferred on Christians. For the meaning of the word gifts, Rom 1:11. Comp. Rom 5:15,16, 6:23, 11:29, 12:6; 1Cor 1:7, 7:7.

But the same Spirit. Produced by the same Spirit--the Holy Ghost. What those diversities of gifts are, the apostle enumerates in 1Cor 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 favours 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, the concinnity 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 recognised, and his operations on the mind referred to; in the next verse the agency of the Son of God (1Cor 12:4 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 (1Cor 12:4-6) presents a connected view of the operations performed by the Father, Son, and Holy Ghost, 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.

(c) "of gifts" Heb 2:4, 1Pet 4:10 Verse 5. Of administrations. Marg., Ministries. The word properly denotes ministries; so that there are different ranks and grades in the ministries which Christ has appointed, to wit, those specified in 1Cor 12:9,10,28.

But the same Lord. This refers evidently to the Lord Jesus, by whom these various orders of ministers were appointed, and under whose control they are. Acts 1:24. Comp. Eph 4:5. The term Lord, when it stands by itself in the New Testament, usually refers to the Lord Jesus, the name by which he was commonly known by the disciples. See Jn 20:25. The fact also that this stands between the mention of the work of the Spirit (1Cor 4:4) and the work of God, (1Cor 12:6,) and the fact that to the Lord Jesus appertained the appointment of these various grades of officers in the church, (comp. Mt 10:1, Lk 10:1, seq. is further proof that this refers to him. The design of the verse is to show that all these offices had their appointment from him; and that since all were his appointment, and all were necessary, no one should be proud of an elevated station; no one should be depressed, or feel himself degraded, because he had been designated to a more humble office.

(1) "administrations" "ministries" Verse 6. Of operations. Of works; to wit, of miracles, such as God produces in the church, in the establishment and defence of his religion. There are different operations on the mind and heart; and different powers given to man, or different qualifications in building up and defending his cause. Or it may be, possibly, that Paul here refers to the works of God mainly for mere illustration; and by the word "operations" means the works which God has performed in creation and providence. His works are various. They are not all alike, though they come from the same hand. The sun, the moon, the stars, the earth, are different; the trees of the forest, the beasts of the field, the fowls of the air, the inhabitants of the deep, are different; the flowers, and shrubs, and herbs, are different from each other; yet, however much they may vary, they are formed by the same hand, are the productions of the same God, are to be regarded as proofs of the same wisdom and power. The same thing should be expected in his church; and we should anticipate that the endowments of its members would be various.

But it is the same God. The same Father; all these operations are produced by the same God. They should not, therefore, be undervalued or despised; nor should any one be unduly elated, or pride himself on what has been conferred by God alone.

All in all. All these operations are to be traced to him. His agency is everywhere. It is as really seen in the insect's wing as in the limbs of the mammoth; as really in the humblest violet as in the loftiest oak of the forest. All, therefore, should regard themselves as under his direction, and should submit to his arrangements. If men regard their endowments as the gift of God, they will be thankful for them, and they will not be disposed to despise or undervalue others who have been placed in a more humble condition and rank in the church.

(a) "of operations" Rom 12:6 Verse 7. But the manifestation of the Spirit. The word "manifestation" (φανερωσις means, properly, that which makes manifest, conspicuous, or plain; that which illustrates, or makes anything seen or known. Thus conduct manifests the state of the heart; and the actions are a manifestation, or showing forth, of the real feelings. The idea here is, that there is given to those referred to, such gifts, endowments, or graces, as shall manifest the work and nature of the Spirit's operations on the mind; such endowments as the Spirit makes himself known by to men. All that he produces in the mind is a manifestation of his character and work, in the same way as the works of God, in the visible creation, are a manifestation of his perfections.

Is given to every man. To every man whose case is here under consideration. The idea is not at all that the manifestation of the Spirit is given to all men indiscriminately--to pagans, and infidels, and scoffers, as well as to Christians. The apostle is discoursing only of those who are Christians, and his declaration should be confined to them alone. Whatever may be true of other men, this statement should be confined wholly to Christians; and means simply that the Spirit of God gives to each Christian such graces and endowments as he pleases; that he distributes his gifts to all, not equally, but in a manner which he shall choose; and that the design of this is, that all Christians should use his endowments for the common good. This passage, therefore, is very improperly adduced to prove that the gifts and graces of the Holy Spirit are conferred alike on all men, and that pagans, and blasphemers, and sinners in general, are under his enlightening influences. It has no reference to any such doctrine, but should be interpreted as referring solely to Christians, and the various endowments which are conferred on them.

To profit withal. προςτοσυμφερον. Unto profit; that is, for utility, or use; or to be an advantage to the church; for the common good of all. This does not mean that each one must cultivate and improve his graces and gifts, however true that may be, but that they are to be used for the common good of the church; they are bestowed for utility, or profit; they are conferred in such measures, and in such a manner, as are best adapted to be useful, and to do good. They are bestowed not on all equally, but in such a manner as shall best subserve the interests of piety and the church, and as shall tend harmoniously to carry on the great interests of religion, and further the welfare of the whole Christian body. The doctrine of this verse is, therefore,

(1.) that the Holy Spirit bestows such endowments on all Christians as he pleases; and

(2.) that the design is, in the best manner to promote the common welfare--the peace and edification of the whole church. It follows from this,

(1.) that no Christian should be unduly elated, as if he were more worthy than others, since his endowments are the simple gift of God;

(2.) that no Christian should be depressed and disheartened, as if he occupied an inferior or unimportant station, since his place has also been assigned him by God;

(3.) that all should be contented and satisfied with their allotments in the church, and should strive only to make the best use of their talents and endowments; and

(4.) that all should employ their time and talents for the common utility; for the furtherance of the common welfare, and the advancement of the kingdom of Christ on earth.

(b) "profit withal" Eph 4:7 Verse 8. For to one is given. In order to show what endowments he refers to, the apostle here particularizes the various gifts which the Holy Spirit imparts in the church.

By the Spirit. By the Holy Ghost; by his agency on the mind and heart.

The word of wisdom. One he has endowed with wisdom, or has made distinguished for wise, and prudent, and comprehensive views of the scheme of redemption, and with a faculty of clearly explaining it to the apprehension of men. It is not certain that the apostle meant to say that this was the most important or most elevated endowment because he places it first in order. His design does not seem to be to observe the order of importance and value; but to state, as it occurred to him, the fact that these various endowments had been conferred on different men in the church. The sense is, that one man would be prominent and distinguished as a wise man--a prudent counsellor, instructor, and adviser.

To another the word of knowledge. Another would be distinguished for knowledge. He would be learned; would have a clear view of the plan of salvation, and of the doctrines and duties of religion. The same variety is observed in the ministry at all times. One man is eminent as a wise man; another as a man of intelligence and knowledge; and both may be equally useful in their place in the church.

By the same Spirit. All is to be traced to the same Spirit; all, therefore, may be really useful and necessary; and the one should not pride himself in his endowments above the other.

(c) "the word of wisdom" Isa 11:2,3 (d) "to another" 1Cor 2:6,7 (e) "by the same Spirit" 1Cor 13:2 Verse 9. To another faith. Another shall be distinguished for simple confidence in God; and his endowment is also given by the same Spirit. Many of the most useful men in the church are distinguished mainly for their simple confidence in the promises of God; and often accomplish more by prayer and by their faith in God than others do who are distinguished for their wisdom and learning. Humble piety and reliance in the Divine promises, and that measure of ardour, fearlessness, and zeal, which result from such confidence; that belief that all obstacles must be and will be overcome that oppose the gospel, and that God will secure the advancement of his cause, will often do infinitely more in the promotion of his kingdom than the most splendid endowments of learning and talent. Indeed, if a man were disposed to do good on the widest scale possible, to do the utmost that he possibly could in saving men, he would best accomplish it by seeking simple faith in God's aid and promises, and then, under the influence of this, engage with ardour in doing what he could. Faith is one of the highest endowments of the Christian life; and yet, though all may attain it, it is one of the rarest endowments. Perhaps by many it is despised, because it may be obtained by all because it is a grace in which the poor and the humble may be as much distinguished as the man of splendid talents and profound learning.

To another the gifts of healing. See Mk 16:18. This was promised to the disciples of the Saviour; and in the early church was conferred on many. Comp. Acts 5:12,15,16, 19:12. It would seem from this passage that the gift of healing was conferred on some in a more eminent degree than on others.

(f) "faith" Eph 2:8 (g) "healing" Mk 16:18, Jas 5:14 Verse 10. To another the working of miracles. Commentators have felt some perplexity in distinguishing this from what is mentioned in 1Cor 12:9 of the gift of healing. It is evident that the apostle there refers to the power of working miracles in healing inveterate and violent diseases. The expression here used, "working of miracles," (ενεργηματαδυναμεων,) refers probably to the more extraordinary and unusual kinds of miracles; to those which were regarded as in advance of the power of healing diseases. It is possible that it may denote what the Saviour had reference to in Mk 16:18, where he said they should take up serpents, and if they drank any deadly thing it should not hurt them; and possibly also to the power of raising up the dead. That this power was possessed by the apostles is well known; and it is possible that it was possessed by others also of the early Christians. It is clear from all this that there was a difference even among those who had the power of working miracles, and that this power was conferred in a more eminent degree on some than on others. Indeed, the extraordinary endowments conferred on the apostles and the early Christians seem to have been regulated, to a remarkable degree, in accordance with the rule by which ordinary endowments are conferred upon men. Though all men have understanding, memory, imagination, bodily strength, etc., yet one has these in a more eminent degree than others; and one is characterized for the possession of one of those qualities more than for another. Yet all are bestowed by the same God; So it was in regard to the extraordinary endowments conferred on the early Christians. Comp. 1Cor 14, especially 1Cor 14:32.

To another prophecy. Rom 12:6.

To another discerning of spirits. Comp. 1Jn 4:1. This must refer to some power of searching into the secrets of the heart; of knowing what were a man's purposes, views, and feelings. It may relate either to the power of determining by what spirit a man spoke who pretended to be inspired, whether he was truly inspired or whether he was an impostor, or it may refer to the power of seeing whether a man was sincere or not in his Christian profession. That the apostles had this power, is apparent from the case of Ananias and Sapphira, (Acts 5:1-10,) and from the case of Elymas, Acts 13:9-11. It is evident that where the gift of prophecy and inspiration was possessed, and where it would confer such advantages on those who possessed it, there would be many pretenders to it; and that it would be of vast importance to the infant church, in order to prevent imposition, that there should be a power in the church of detecting the imposture.

To another divers kinds of tongues. The power of speaking various languages. See Acts 2:4,7-11. This passage also seems to imply that the extraordinary endowments of the Holy Spirit were not conferred on all alike.

To another the interpretation of tongues. The power of interpreting foreign languages; or of interpreting the language which might be used by the "prophets" in their communications. 1Cor 14:27. This was evidently a faculty different from the power of speaking a foreign language; and yet it might be equally useful. It would appear possible that some might have had the power of speaking foreign languages who were not themselves apprized of the meaning, and that interpreters were needful in order to express the sense to the hearers.

Or it may have been that in a promiscuous assembly, or in an assembly made up of those who spoke different languages, a part might have understood what was uttered, and it was needful that an interpreter should explain it to the other portion. 1Cor 14:28.

(a) "discerning of spirits" 1Jn 4:1 (b) "of tongues" Acts 2:4,7-11 (*) "tongues" "Languages" Verse 11. But all these. All these various endowments.

Worketh. Produces. All these are to be traced to him.

That one and the selfsame Spirit. The Holy Spirit, Acts 2. They were all, though so different in themselves to be traced to the Holy Ghost, just as all the natural endowments of men--their strength, memory, judgment, etc.--though so various in themselves, are to be traced to the same God.

Dividing to every man severally. Conferring on each one as he pleases. He confers on each one that which he sees to be best and most wise and proper.

As he will. As he chooses; or as in his view seems best. Dr. Doddridge remarks, that this word does "not so much express arbitrary pleasure, as a determination founded on wise counsel." It implies, however, that he does it as a sovereign; as he sees to be right and best. He distributes these favours as to him seems best adapted to promote the welfare of the whole church, and to advance his cause. Some of the doctrines which are taught by this verse are the following:

(1.) The Holy Ghost is a person. For he acts as a person; distributes favours, confers endowments and special mercies "as he will." This proves that he is, in some respects, distinguished from the Father and the Son. It would be absurd to say of an attribute of God, that it confers favours, and distributes the various endowments of speaking with tongues, and raising the dead. And if so, then the Holy Ghost is not an attribute of God.

(2.) He is a sovereign. He gives to an as he pleases. In regard to spiritual endowments of the highest order, he deals with men as he does in the common endowments bestowed on men, and as he does in temporal blessings. He does not bestow the same blessings on an, nor make all alike. He dispenses his favours by a rule which he has not made known, but which, We may be assured, is in accordance with wisdom and goodness. He wrongs no one; and he gives to all the favours which might be connected with eternal life.

(3.) No man should be proud of his endowments. Whatever they may be, they are the gifts of God, bestowed by his sovereign will and mercy. But assuredly we should not be proud of that which is the mere gift of another; and which has been bestowed, not in consequence of any merit of ours, but according to his mere sovereign will.

(4.) No man should be depressed, or should despise his own gifts, however humble they may be. In their own place, they may be as important as the higher endowments of others. That God has placed him where he is, or has given less splendid endowments than he has to others, is no fault of his. There is no crime in it; and he should, therefore, strive to improve his "one talent," and to make himself useful in the rank where he is placed. And,

(5.) no man should despise another because he is in a more humble rank, or is less favoured than himself. God has made the difference, and we should respect and honour his arrangements, and should show that respect and honour by regarding with kindness, and treating as fellow-labourers with us, all who occupy a more humble rank than we do.

(c) "dividing to every man" 1Cor 12:6 Verse 12. For as the body is one. The general sentiment which the apostle had been illustrating and enforcing was, that all the endowments which were possessed in the church were the work of the same Holy Spirit, and that they ought to be appropriately cherished and prized, as being all useful and valuable in their places. This sentiment he now illustrates (1Cor 12:12-27) by a beautiful similitude taken from the mutual dependence of the various parts of the human body. The human body is one, and yet is composed of various members and parts that all unite harmoniously in one whole.

Being many. Or, although they are many; or while they are in some respects separate, and perform distinct and different functions, yet they all unite in one harmonious whole.

So also is Christ. The church is represented as the body of Christ, (1Cor 12:27,) meaning that it is one, and that he sustains to it the relation of Head. Comp. Eph 1:22,23. As the head is the most important part of the body, it may be put for the whole body; and the name Christ here, the head of the church, is put for the whole body of which he is the head; and means here the Christian society, or the church. This figure, of a part for the whole, is one that is common in all languages. Rom 12:4,5.

(d) "so also is Christ" 1Cor 12:27 Verse 13. For by one Spirit. That is, by the agency or operation of the same Spirit, the Holy Ghost, we have been united into one body. The idea here is the same as that presented above, (1Cor 12:7-11,) by which all the endowments of Christians are traced to the same Spirit. Paul here says, that that Spirit had so endowed them as to fit them to constitute one body, or to be united in one, and to perform the various duties which resulted from their union in the same Christian church. The idea of its having been done by one and the same Spirit is kept up, and often presented, in order that the endowments conferred on them might be duly appreciated.

Are we all. Every member of the church, whatever may be his rank or talents, has received his endowments from the same Spirit.

Baptized into one body. Many suppose that there is reference here to the ordinance of baptism by water. But the connexion seems rather to require us to understand it of the baptism of the Holy Ghost, (Mt 3:11;) and if so, it means, that by the agency of the Holy Spirit they had all been fitted, each to his appropriate place, to constitute the body of Christ--the church. If, however, it refers to the ordinance of baptism, as Bloomfield, Calvin, Doddridge, etc. suppose, then it means, that by the very profession of religion as made at baptism, by there being but one baptism, (Eph 4:5,) they had all professedly become members of one and the same body. The former interpretation, however, seems to me best to suit the connexion.

Whether we be Jews or Gentiles. There is no difference. All are on a level. In regard to the grand point, no distinction is made, whatever may have been our former condition of life.

Bond or free. It is evident that many who were slaves were converted to the Christian faith. Religion, however, regarded all as on a level; and conferred no favours on the free which it did not on the slave. It was one of the happy lessons of Christianity, that it taught men that in the great matters pertaining to their eternal interests they were on the same level. This doctrine would tend to secure, more than anything else could, the proper treatment of those who were in bondage, and of those who were in humble ranks of life. At the same time it would not diminish, but would increase their real respect for their masters, and for those who were above them, if they regarded them as fellow Christians, and destined to the same heaven. 1Cor 7:22.

And have been all made to drink, etc. This probably refers to their partaking together of the cup in the Lord's Supper. The sense is, that by their drinking of the same cup commemorating the death of Christ, they had partaken of the same influences of the Holy Ghost, which descend alike on all who observe that ordinance in a proper manner. They had shown, also, that they belonged to the same body, and were all united together; and that, however various might be their graces and endowments, yet they all belonged to the same great family.

(a) "all baptized" Jn 1:16, Eph 4:5 (1) "Gentiles" "Greeks" (b) "drink into one Spirit" Jn 7:37-39 Verse 14. For the body, etc. The body is made up of many members, which have various offices. So it is in the church. We are to expect the same variety there; and we are not to presume either that all will be alike, or that any member that God placed there will be useless. Verse 15. If the foot shall say, etc. The same figure and illustration which Paul here uses occurs also in heathen writers. It occurs in the apologue which was used by Menenius Agrippa, as related by Livy, (lib. ii. cap. 32,) in which he attempted to repress a rebellion which had been excited against the nobles and senators, as useless and cumbersome to the state. Menenius, in order to show the folly of this, represents the different members of the body as conspiring against the stomach, as being inactive, and as refusing to labour, and consuming everything. The consequence of the conspiracy which the feet, and hands, and mouth entered into, was a universal wasting away of the whole frame, for want of the nutriment which would have been supplied from the stomach. Thus he argued it would be by the conspiracy against the nobles, as being inactive, and as consuming all things. The representation had the desired effect, and quelled the rebellion. The same figure is used also by AEsop. The idea here is, that as the foot and the ear could not pretend that they were not parts of the body, and even not important, because they were not the eye, etc., that is, were not more honourable parts of the body, so no Christian, however humble his endowments, could pretend that he was useless because he was not more highly gifted, and did not occupy a more elevated rank. Verse 17. If the whole body, etc. The idea in this verse is, that all the parts of the body are useful in their proper place, and that it would be as absurd to require or expect that all the members of the church should have the same endowments, as it would be to attempt to make the body all eye. If all were the same, if all had the same endowments, important offices which are now secured by the other members would be unknown. All, therefore, are to be satisfied with their allotment; all are to be honoured in their appropriate place. Verse 18. Hath God set the members, etc. God has formed the body, with its various members, as he saw would best conduce to the harmony and usefulness of all.

(c) "set the members" 1Cor 12:28. (d) "as it hath" 1Cor 12:11, Rom 12:3 Verse 19. And if all were one member. If there were nothing but an eye, an ear, or a limb, there would be no body. The idea which this seems intended to illustrate is, that if there was not variety of talent and endowment in the church, the church could not itself exist. If, for example, there were nothing but apostles, or prophets, or teachers; if there were none but those who spoke with tongues or could interpret them, the church could not exist. A variety of talents and attainments in their proper places is as useful as are the various members of the human body. Verse 21. And the eye cannot say to the hand, etc. The hand in its place is as needful as the eye; and the feet as the head. Nay, the eye and the head could not perform their appropriate functions, or would be in a great measure useless, but for the aid of the hands and feet. Each is useful in its proper place. So in the church. Those that are most talented, and most richly endowed with gifts, cannot say to those less so, that there is no need of their aid. All are useful in their place. Nay, those who are most richly endowed could very imperfectly perform their duties, without the aid and co-operation of those of more humble attainments. Verse 22. Which seem to be more feeble. Weaker than the rest; which seem less able to bear fatigue and to encounter difficulties; which are more easily injured, and which become more easily affected with disease. It is possible that Paul may here refer to the brain, the lungs, the heart, etc., as more feeble in their structure, and more liable to disease, than the hands and the feet, etc., and in reference to which disease is more dangerous and fatal.

Are necessary. The sense seems to be this: A man can live though the parts and members of his body which are more strong were removed; but not if those parts which are more feeble. A man can live if his arm or leg be amputated; but not if his brain, his lungs, or his heart be removed. So that, although these parts are more feeble, and more easily injured, they are really more necessary to life, and therefore more useful, than the more vigorous portions of the frame. Perhaps the idea is--and it is a beautiful thought--that those members of the church which are most retiring and feeble apparently; which are concealed from public view, unnoticed and unknown--the humble, the meek, the peaceful, and the prayerful--are often more necessary to the true welfare of the church than those who are eminent for their talent and learning. And it is so. The church can better spare many a man, even in the ministry, who is learned, and eloquent, and popular, than some obscure and humble Christian, that is to the church what the heart and the lungs are to the life. The one is strong, vigorous, active, like the hands or the feet, and the church often depends on them; the other is feeble, concealed, yet vital, like the heart or the lungs. The vitality of the church could be continued though the man of talent and learning should be removed--as the body may live when the arm or the leg is amputated; but that vitality could not continue, if the saint of humble and retiring piety and of fervent prayerfulness were removed, any more than the body can live when there is no heart and no lungs.

(e) "those members" Eccl 4:9-12, 9:14,15 Verse 23. We bestow more abundant honour. Marg., "Put on." The words rendered "abundant honour" here refer to clothing. We bestow upon them more attention and honour than we do on the face that is deemed comely, and that is not covered and adorned as the other parts of the body are.

More abundant comeliness. We adorn and decorate the body with gay apparel. Those parts which decency requires us to conceal we not only cover, but we endeavour as far as we can to adorn them. The face in the mean time we leave uncovered. The idea is, that in like manner we should not despise or disregard those members of the church who are of lower rank, or who are less favoured than others with spiritual endowments.

(1) "bestow" "put on" (*) "parts" "members" Verse 24. For our comely parts. The face, etc.

Have no need. No need of clothing or ornament,

But God hath tempered the body together. Literally, mingled or mixed; that is, has made to coalesce, or strictly and closely joined, he has formed a strict union; he has made one part dependent on another, and necessary to the harmony and proper action of another. Every part is useful, and all are fitted to the harmonious action of the whole. God has so arranged it, in order to produce harmony and equality in the body, that those parts which are less comely by nature should be more adorned and guarded by apparel.

Having given more abundant honour, etc. By making it necessary that we should labour in order to procure for it the needful clothing; thus making it more the object of our attention and care. We thus bestow more abundant honour upon those parts of the body which a suitable protection from cold, and heat, and storms, and the sense of comeliness, requires us to clothe and conceal. The "more abundant honour," therefore, refers to the greater attention, labour, and care which we bestow on those parts of the body.

(*) "parts" "members" (+) "part" "member" (++) "lacked" "wanted" Verse 25. That there should be no schism. Marg., Division. 1Cor 11:18. The sense here is, that the body might be united, and be one harmonious whole; that there should be no separate interests; and that all the parts should be equally necessary, and truly dependent on each other; and that no member should be regarded as separated from the others, or as needless to the welfare of all. The sense to be illustrated by this is, that no member of the church, however feeble, or illiterate, or obscure, should be despised or regarded as unnecessary or valueless; that all are needful in their places; and that it should not be supposed that they belonged to different bodies, or that they could not associate together, any more than the less honourable and comely parts of the body should be regarded as unworthy or unfit to be united to the parts that were deemed to be more beautiful and honourable.

Should have the same care. Should care for the same thing; should equally regard the interests of all, as we feel an equal interest in all the members and parts of the body, and desire the preservation, the healthy action, and the harmonious and regular movement of the whole. Whatever part of the body is affected with disease or pain, we feel a deep interest in its preservation and cure. The idea is, that no member of the church should be overlooked or despised; but that the whole church should feel a deep interest for, and exercise a constant solicitude over, all its members.

(2) "schism" "division" Verse 26. And whether one member suffer. One member, or part of the body.

All the members suffer with it. This, we all know, is the case with the body. A pain in the foot, the hand, or the head, excites deep solicitude. The interest is not confined to the part affected; but we feel that we ourselves are affected, and that our body, as a whole, demands our care. The word" suffer" here refers to disease, or sickness. It is true, also, that not only we feel an interest in the part that is affected, but that disease in any one part tends to diffuse itself through, and to affect the whole frame. If not arrested, it is conveyed by the blood through all the members, until life itself is destroyed. It is not by mere interest then, or sympathy, but it is by the natural connexion and the inevitable result that a diseased member tends to affect the whole frame. There is not, indeed, in the church, the same physical connexion and physical effect; but the union is really not less close and important, nor is it the less certain that the conduct of one member will affect all. It is implied here, also, that we should feel a deep interest in the welfare of all the members of the body of Christ. If one is tempted, or afflicted, the other members of the church should feel it, and "bear one another's burdens, and so fulfil his law." If one is poor, the others should aid him, and supply his wants; if one is persecuted and opposed for righteousness' sake, the others should sympathize with him, and make common cause with him. In all things pertaining to religion and to their mutual welfare, they should feel that they have a common cause, and regard it as a privilege to aid one another. Nor should a man regard it as any more a burden and hardship to aid a poor or afflicted brother in the church, than it should be deemed a hardship that the head, and the heart, and the hands should sympathize when any other member of the body is diseased.

Or one member be honoured. If applied to the body, this means, if one member or part be regarded and treated with special care; be deemed honourable; or be in sound, healthy, and vigorous condition. If applied to the church, it means, if one of its members should be favoured with extraordinary endowments; or be raised to a station of honour and influence above his brethren.

All the members rejoice with it. That is, in the body, all the other members partake of the benefit and honour. If one member be sound and healthy the benefit extends to all. If the hands, the feet, the heart, the lungs, the brain be in a healthy condition, the advantage is felt by all the members, and all derive advantage from it. So in the church. If one member is favoured with remarkable talent, or is raised to a station of influence, and exerts his influence in the cause of Christ, all the members of the church partake of the benefit. It is for the common good; and all should rejoice in it. This consideration should repress envy at the elevation of others, and should lead all the members of a church to rejoice when God, by his direct agency, or by the arrangements of his providence, confers extraordinary endowments, or gives opportunity for extended usefulness to others. Verse 27. Now ye. Ye Christians of Corinth, as a part of the whole church that has been redeemed.

Are the body of Christ. The allusion to the human body is here kept up. As all the members of the human body compose one body, having a common head, so it is with all the members and parts of the Christian church. The specific idea is, that Christ is the head of the whole church; that he presides over all; and that all its members sustain to each other the relation of fellow-members in the same body, and are subject to the same head. 1Cor 11:3. The church is often called the body of Christ, Eph 1:23, Col 1:18,24.

And members in particular. You are, as individuals, members of the body of Christ; or each individual is a member of that body.

(a) "members" Eph 5:30 (&) "particular" "in part" Verse 28. And God hath set. That is, has appointed, constituted, ordained. He has established these Various orders or ranks in the church. The apostle, having illustrated the main idea that God had conferred various endowments on the members of the church, proceeds here to specify particularly what he meant, and to refer more directly to the various ranks which existed in the church.

Some in the church. The word "some," in this place, (ους) seems to mean rather "whom" and "whom God hath placed in the church;" or, they whom God hath constituted in the church in the manner above mentioned are, first, apostles, etc.

First apostles. In the first rank or order; or as superior in honour and in office. He has given them the highest authority in the church; he has more signally endowed them and qualified them than he has others.

Secondarily prophets. As second in regard to endowments and importance. For the meaning of the word "prophets," Rom 12:6.

Thirdly teachers. As occupying the third station in point of importance and valuable endowments. On the meaning of this word, and the nature of this office, Rom 12:7.

After that miracles. Power. δυναμεις. Those who had the power of working miracles-- referred to in 1Cor 12:10.

Then gifts of healings. The power of healing those who were sick. 1Cor 12:9. Compare Jas 5:14,16.

Helps. αντιληψεις. This word occurs nowhere else in the New Testament. It is derived from αντιλαμβανω, and denotes, properly, aid, assistance, help; and then those who render aid, assistance, or help; helpers. Who they were, is not known. They might have been those to whom was entrusted the care of the poor, and the sick, and strangers, widows, and orphans, etc.; i.e., those who performed the office of deacons. Or they may have been those who attended on the apostles to aid them in their work, such as Paul refers to in Rom 16:3, "Greet Priscilla, and Aquila, my helper" in Christ Jesus;" and in Rom 16:9, "Salute Urbane, our helper in Christ." Rom 16:3. It is not possible, perhaps, to determine a precise meaning of the word, or the nature of the office which they discharged; but the word means, in general, those who in any way aided or rendered assistance in the church, and may refer to the temporal affairs of the church, to the care of the poor, the distribution of charity and alms, or to the instruction of the ignorant, or to aid rendered directly to the apostles. There is no evidence that it refers to a distinct and permanent office in the church; but may refer to aid rendered by any class in any way. Probably many persons were profitably and usefully employed in various ways as aids in promoting the temporal or spiritual welfare of the church.

Governments. κυβερνησεις. This word is derived from κυβερναω, to govern; and is usually applied to the government or steering of a ship. The word occurs nowhere else in the New Testament, though the word κυβερνητης (governor) occurs in Acts 27:11, rendered "master," and in Rev 18:17, rendered "ship-master." It is not easy to determine what particular office or function is here intended. Doddridge, in accordance with Amyraut, supposes that distinct offices may not be here referred to, but that the same persons may be denoted in these expressions as being distinguished in various ways; that is, that the same persons were called "helpers" in reference to their skill in aiding those who were in distress, and "governments" in regard to their talent for doing business, and their ability in presiding in counsels for deliberation, and in directing the affairs of the church. There is no reason to think that the terms here used referred to permanent and established ranks and orders in the ministry and in the church; or in permanent offices which were to continue to all times as an essential part of its organization. It is certain that the "order" of apostles has ceased, and also the "order" of miracles, and the "order" of healings, and of diversity of tongues. And it is certain that in the use of these terms of office, the apostle does not affirm that they would be permanent, and essential to the very existence of the church; and from the passage before us, therefore, it cannot be argued that there was to be an order of men in the church who were to be called helps, or governments. The truth probably was, that the circumstances of the primitive churches required the aid of many persons in various capacities which might not be needful or proper in other times and circumstances. Whether, therefore, this is to be regarded as a permanent arrangement that there should be "governments" in the church, or an order of men entrusted with the sole office of governing, is to be learned not from this passage, but from other parts of the New Testament. Lightfoot contends, that the word which is here used and translated "governments" does not refer to the power of ruling, but to a person endued with a deep and comprehensive mind, one who is wise and prudent; and in this view Mosheim, Macknight, and Bishop Horsley coincide. Calvin refers it to the elders, to whom the exercise of discipline was entrusted. Grotius understands it of the pastors, (Eph 4:1,) or of the elders who presided over particular churches, Rom 12:8. Locke supposes that they were the same as those who had the power of discerning spirits. The simple idea, however, is that of ruling, or exercising government; but whether this refers to a permanent office, or to the fact that some were specially qualified by their wisdom and prudence, and in virtue of this usually regulated or directed the affairs of the church by giving council, etc., or whether they were selected and appointed for this purpose for a time; or whether it refers to the same persons who might also have exercised other functions, and this in addition, cannot be determined from the passage before us. All that is clear is, that there were those who administered government in the church. But the passage does not determine the form, or manner; nor does it prove--whatever may be true--that such an office was to be permanent in the church.

Diversities of tongues. Those endowed with the power of speaking various languages. 1Cor 12:10.

(b) "first apostles" Lk 6:13 (|) "secondarily" "secondly" (c) "prophets" Acts 13:1 (a) "healings" 1Cor 12:10 (b) "helps" 1Cor 12:9 (c) "governments" Nu 11:17 (d) "diversities" He 13:17,24 (1) "diversities" "kinds" (e) "tongues" Acts 2:8-11 (*) "tongues" "Languages" Verse 29. Are all apostles? etc. These questions imply, with strong emphasis, that it could not be, and ought not to be, that there should be perfect equality of endowment. It was not a matter of fact that all were equal, or that all were qualified for the offices which others sustained. Whether the arrangement was approved of or not, it was a simple matter of fact, that some were qualified to perform offices which others were not; that some were endowed with the abilities requisite to the apostolic office, and others not; that some were endowed with prophetic gifts, and others were not; that some had the gift of healing, or the talent of speaking different languages, or of interpreting, and that others had not.

(2) "all workers" "powers" Verse 30.

(+) "tongues" "Different languages" Verse 31. But covet earnestly. Greek, "Be zealous for," (ζηλουτε) This word, however, may be either in the indicative mood, (ye do covet earnestly,) or in the imperative, as in our translation. Doddridge contends that it should be rendered in the indicative mood; for he says it seems to be a contradiction that after the apostle had been showing that these gifts were not at their own option, and that they ought not to emulate the gifts of another, or aspire to superiority, to undo all again, and give them such contrary advice. The same view is given by Locke, and so Macknight. The Syriac renders it, "Because you are zealous of the best gifts, I will show to you a more excellent way." But there is no valid objection to the common translation in the imperative; and indeed the connexion seems to demand it. Grotius renders it, "Pray to God that you may receive from him the best, that is, the most useful endowments." The sense seems to be this: "I have proved that all endowments in the church are produced by the Holy Spirit; and that he confers them as he pleases. I have been showing that no one should be proud or elated on account of extraordinary endowments; and that, on the other hand, no one should be depressed, or sad, or discontented, because he has a more humble rank. I have been endeavouring to repress and subdue the spirit of discontent, jealousy, and ambition; and to produce a willingness in all to occupy the station where God has placed you. But I do not intend to deny that it is proper to desire the most useful endowments; that a man should wish to be brought under the influence of the Spirit, and qualified for eminent usefulness. I do not mean to say that it is wrong for a man to regard the higher gifts of the Spirit as valuable and desirable, if they may be obtained; nor that the spirit which seeks to excel in spiritual endowments and in usefulness is improper. Yet all cannot be apostles; all cannot be prophets. I would not have you, therefore, seek ruth offices, and manifest a spirit of ambition. I would seek to regulate the desire which I would not repress as improper; and in order to that, I would show you that, instead of aspiring to offices and extraordinary endowments, which are beyond your grasp, there is a way, more truly valuable, that is open to you all, and where all may excel." Paul thus endeavours to give a practicable and feasible turn to the whole subject, and further to repress the longings of ambition and the contentions of strife, by exciting emulation to obtain that which was accessible to them all, and which, just in the proportion in which it was obtained, would repress discontent, and strife, and ambition, and produce order, and peace, and contentedness with their endowments and their lot--the main thing which he was desirous of producing in this chapter. This, therefore, is one of the happy turns in which the writings of Paul abound He did not denounce their zeal as wicked. He did not attempt at once to repress it. He did not say that it was wrong to desire high endowments. But he showed them an endowment which was more valuable than all the others; which was accessible to all; and which, if possessed, would make them contented, and produce the harmonious operation of all the parts of the church. That endowment was LOVE.

A more excellent way. See the next chapter. "I will show you a more excellent way of evincing your zeal than by aspiring to the place of apostles, prophets, or rulers; and that is, by cultivating universal charity or love."

(h) "covet earnestly" 1Cor 14:39 (i) "best gifts" Mt 5:6, Lk 10:42

Ephesians 2:20-22

Verse 20. And are built upon the foundation. The comparison of the church with a building is common in the Scriptures. 1Cor 3:9,10. The comparison was probably taken from the temple, and as that was an edifice of great beauty, expense, and sacredness, it was natural to compare the church with it. Besides, the temple was the sacred place where God dwelt on file earth; and as the church was the place where he delighted now to abide, it became natural to speak of his church as the temple, or the residence of God. Isa 54:11,12. That building, says Paul, was permanently founded, and was rising with great beauty of proportion, and with great majesty and splendour.

Of the apostles. The doctrines which they taught are the basis on which the church rests. It is possible that Paul referred here to a splendid edifice, particularly because the Ephesians were distinguished for their skill in architecture, and because the celebrated temple of Diana was among them. An allusion to a building, however, as an illustration of the church, occurs several times in his other epistles, and was an allusion which would be everywhere understood.

And prophets. The prophets of the Old Testament--using the word, probably, to denote the Old Testament in general. That is, the doctrines of Divine revelation, whether communicated by prophets or apostles, were laid at the foundation of the Christian church. It was not founded on philosophy, or tradition, or on human laws, or on a venerable antiquity, but on the great truths which God had revealed. Paul does not say that it was founded on Peter, as the Papists do, but on the prophets and apostles in general. If Peter had been the "viceregent of Christ," and the head of the church, it is incredible that his brother Paul should not have given him some honourable notice in this place. Why did he not allude to so important a fact? Would one who believed it have omitted it? Would a Papist now omit it? Learn here,

(1.) that no reliance is to be placed on philosophy as a basis of religious doctrine.

(2.) That the traditions of men have no authority in the church, and constitute no part of the foundation.

(3.) That nothing is to be regarded as a fundamental part of the Christian system, or as binding on the conscience, which cannot be found in the "prophets and apostles;" that is, as it means here, in the Holy Scriptures. No decrees of councils; no ordinances of synods; no "standard" of doctrines; no creed or confession is to be urged as authority in forming the opinions of men. They may be valuable for some purposes, but not for this; they may be referred to as interesting parts of history, but not to form the faith of Christians; they may be used in the church to express its belief, but not to form it. What is based on the authority of apostles and prophets is true, and always true, and only true; what may be found elsewhere may be valuable and true or not, but, at any rate, is not to be used to control the faith of men.

Jesus Christ himself being the chief corner stone. Isa 28:16; Rom 9:33. The corner-stone is the most important in the building.

(1.) Because the edifice rests mainly on the corner-stones. If they are small, and unstable, and settle down, the whole building is insecure; and hence care is taken to place a large stone firmly at each corner of an edifice.

(2.) Because it occupies a conspicuous and honourable place. If documents or valuable articles are deposited at the foundation of a building it is within the corner-stone. The Lord Jesus is called the "corner-stone," because the whole edifice rests on him, or he occupies a place relatively as important as the corner-stone of an edifice. Were it not for him the edifice could not be sustained for a moment. Neither prophets nor apostles alone could sustain it. 1Cor 3:11. Comp. 1Pet 2:6

(e) "upon" 1Cor 3:9,10 (f) "foundation" Mt 16:18, Rev 21:14 (g) "corner stone" Isa 28:16 Verse 21. In whom. That is, by whom, or upon whom. It was in connexion with him, or by being reared on him as a foundation.

All the building. The whole church of Christ.

Fitly framed together. The word here used means, to joint together, as a carpenter does the frame-work of a building. The materials are accurately and carefully united by mortices and tenons, so that the building shall be firm. Different materials may be used, and different kinds of timber may be employed; but one part shall be worked into another, so as to constitute a durable and beautiful edifice. So in the church. The different materials of the Jews and Gentiles; the people of various nations, though heretofore separated and discordant, become now united, and form an harmonious society. They believe the same doctrines; worship the same God; practise the same holiness, and look forward to the same heaven.

Groweth unto an holy temple in the Lord. 1Cor 3:17; 2Cor 6:16.

(h) "holy temple" 1Cor 3:17, 2Cor 6:16 Verse 22. In whom. In Christ, or on Christ, as the solid and precious foundation.

Ye also are builded together. You are built into that, or constitute a part of it. You are not merely added to it, but you constitute a part of the building.

For an habitation of God. For the indwelling, or the dwelling-place, of God. Formerly he dwelt in the temple; now he dwells in the church, and in the hearts of his people. 2Cor 6:16.

(i) "builded together" 1Pet 2:4,5

REMARKS.

(1.) We were by nature dead in sin, Eph 2:1. We had no spiritual life. We were insensible to the calls of God, to the beauty of religion, to the claims of the Creator. We were like corpses in the tomb, in reference to the gay and busy and happy world around them.--There we should have remained had not the grace of God given us life, just as the dead will remain in their graves for ever, unless God shall raise them up. How humble should we be at the remembrance of this fact! how grateful that God has not left us to sleep that sleep of death for ever!

(2.) Parents should feel deep solicitude for their children, Eph 2:3. They, in common with all others, are "children of wrath." They have a nature prone to evil; and that nature will develope itself in evil for ever, unless it is changed--just as the young thorn-bush will be a thorn-bush, and will put forth thorns, and not roses; and the Bohon Upas will be a Bohon Upas, and not an olive or an orange; and as the lion will be a lion, and the panther a panther, and not a lamb, a kid, or a gazelle. They will act out their nature, unless they are changed; and they will not be changed, but by the grace of God. I do not mean that their nature is in every sense like that of the lion or the asp; but I mean that they will be as certainly wicked, if unrenewed, as the lion will be ferocious, and the asp poisonous. And if so, what deep anxiety should parents feel for the salvation of their children! How solicitous should they be that, by the grace of God, the evil propensities of their nature may be eradicated, and that they become the adopted children of God?

(3.) The salvation of sinners involves all the exercise of power that is put forth in the resurrection of the dead, Eph 3:5. It is not a work to be performed by man; it is not a work of angelic might. None can impart spiritual life to the soul but he who gave it life at first. On that great Source of life we are dependant for our resurrection from spiritual death; and to God we must look for the grace by which we are to live.--It is true that though we are by nature "dead in sins," we are not in all respects like the dead. Let not this doctrine be abused to make us secure in sin, or to prevent effort. The dead in the grave are dead in all respects. We, by nature, are dead only in sin. We are active in other things; and indeed the powers of man are not less active than they would be if he were holy. But it is a tremendous activity for evil, and for evil only. The dead in their graves hear nothing, see nothing, and feel nothing. Sinners hear, and see, and feel; but they hear not God, and they see not his glory, any more than if they were dead. To the dead in the grave, no command could with propriety be addressed; on them, no entreaty could be urged to rise to life. But the sinner may be commanded and entreated; for he has power, though it is misdirected; and what is needful is, that he should put forth his power in a proper manner. While, therefore, we admit, with deep humiliation, that we, our children, and friends, are by nature dead in sin, let us not abuse this doctrine as though we could be required to do nothing. It is with us wilful death. It is death because we do not choose to live. It is a voluntary closing our eyes, and stopping our ears, as if we were dead; and it is a voluntary remaining in this state, when we have all the requisite power to put forth the energies of life. Let a sinner be as active in the service of God as he is in the service of the devil and the world, and he would be an eminent Christian. Indeed, all that is required is, that the misdirected and abused energy of this world should be employed in the service of the Creator. Then all would be well.

(4.) Let us remember our former course of life, Eph 4:11,12. Nothing is more profitable for a Christian than to sit down and reflect on his former life--on his childhood, with its numerous follies and vanities; on his youth, with its errors, and passions, and sins; and on the ingratitude and faults of riper years. Had God left us in that state, what would be now our condition? Had he cut us off, where had been our abode? Should he now treat us as we deserve, what would be our doom? When the Christian is in danger of becoming proud and self-confident, let him REMEMBER what he was. Let him take some period of his life--some year, some month, or even some one day--and think it all over, and he will find enough to humble him. These are the uses which should be made of the past.

1st. It should make us humble. If a man had before his mind a vivid sense of all the past in his own life, he would never be lifted up with pride.

2nd. It should make us grateful. God cut off the companions of my childhood--why did he spare me? He cut down many of the associates of my youth in their sins--why did he preserve me? He has suffered many to live on in their sins, and they are in "the broad road"--why am I not with them, treading the path to death and hell?

3rd. The recollection of the past should lead us to devote ourselves to God. Professing Christian, "remember" how much of thy life is gone to waste! Remember thy days of folly and vanity! Remember the injury thou hast done by an evil example! Remember how many have been corrupted by thy conversation; perverted by thy opinions; led into sin by thy example; perhaps ruined in body and soul for ever by the errors and follies of thy past life! And then REMEMBER how much thou dost owe to God, and how solemnly thou art bound to endeavour to repair the evils of thy life, and to save at least as many as thou hast ruined !

(5.) Sinners are by nature without any well-founded hope of salvation, Eph 2:12. They are living without Christ, having no belief in him, and no hope of salvation through him. They are "aliens" from all the privileges of the friends of God. They have no "hope." They have no well-founded expectation of happiness beyond the grave. They have a dim and shadowy expectation that possibly they may be happy; but it is founded on no evidence of the Divine favour, and no promise of God. They could not tell on what it is founded, if they were asked; and what is such a hope worth? These false and delusive hopes do not sustain the soul in trial; they flee away in death. And what a description is this! In a world like this, to be without hope! Subject to trial, exposed to death, and yet destitute of any well-founded prospect of happiness beyond the tomb! They are "without God" also. They worship no God; they confide in none. They have no altar in their families; no place of secret prayer. They form their plans with no reference to the will of God; they desire not to please him. There are multitudes who are living just as if there were no God. Their plans, their lives, their conversation, would not be different if they had the assurance that there was no God. All that they have ever asked of God, or that they would now ask of him, is, that he would let them alone. There are multitudes whose plans would be in no respect different, if it were announced to them that there was no God in heaven. The only effect might be to produce a more hearty merriment, and a deeper plunge into sin. What a world! How strange that in God's own world it should thus be! How sad the view of a world of atheists--a race that is endeavouring to feel that the universe is without a Father and a God! How wicked the plans which can be accomplished only by labouring to forget that there is a God; and how melancholy that state of the soul in which happiness can be found only in proportion as it believes that the universe is without a Creator, and moves on without the superintending care of a God!

(6.) The gospel produces peace, Eph 2:14-17.

1st. It produces peace in the heart of the individual, reconciling him to God.

2nd. It produces peace and harmony between different ranks and classes and complexions of men, causing them to love each other, and removing their alienations and antipathies. The best way of producing friendship between nations and tribes of men, between those of different complexions, pursuits, and laws, is to preach to them the gospel. The best way to produce harmony between the oppressor and the oppressed, is to preach to both of them the gospel of peace, and make them feel that they have a common Saviour.

3rd. It is fitted to produce peace among the nations. Let it spread, and wars will cease; right and justice will universally prevail, and harmony and concord will spread over the world. Isa 2:4.

(7.) Let us rejoice in the privileges which we now have as Christians. We have access to the Father, Eph 2:18. None are so poor, so ignorant, so down-trodden that they may not come to God. In all times of affliction, poverty, and oppression, we may approach the Father of mercies. Chains may bind the body, but no chain can fetter the soul in its intercourse with God. We may be thrown into a dungeon, but communion with God may be maintained there. We may be cast out and despised by men, but we may come at once unto God, and he will not cast us away. Further.--We are not now strangers and foreigners. We belong to the family of God. We are fellow-citizens with the saints, Eph 2:19. We are participants of the hope of the redeemed, and we share their honours and their joys. It is right that true Christians should rejoice; and their joy is of such a character that no man can take it from them.

(8). Let us make our appeal, on all doctrines and duties, to the Bible--to the prophets and the apostles, Eph 2:20. On them and their doctrine we can build. On them the church is reared. It is not on the opinion of philosophers and lawgivers; not on creeds, symbols, traditions, and the decisions of councils; it is on the authority of the inspired book of God. The church is in its most healthy state when it appeals for its doctrines most directly to the Bible. Individual Christians grow most in grace when they appeal most to this "Book of books." The church is in great danger of error when it goes off from this pure "standard," and makes its appeal to other standards--to creeds and symbols of doctrine. "The Bible is the religion of Protestants;" and the church will be kept pure from error, and will advance in holiness, just as this is made the great principle which shah always govern and control it. If a doctrine is not found in the "apostles and prophets"--in some part of the Bible it is not to be imposed on the conscience. It may or may not be true; it may or may not be fitted to edify a people; but it is not to be an article of faith, or imposed on the consciences of men.

(9.) Let us evince always special regard for the Lord Jesus, Eph 2:20. He is the precious Corner-Stone on which the whole spiritual temple is reared. On him the church rests. How important then, that the church should have correct views of the Redeemer! How important that the true doctrine respecting his Divine nature, his atonement, his incarnation, his resurrection, should be maintained. It is not a matter of indifference whether he be God or man; whether he died as an atoning sacrifice, or as a martyr; whether he be the equal of God, or whether he be an archangel. Everything depends on the view which is held of that Redeemer--and as men entertain different opinions about him, they go off into different systems as wide from each other as the poles. Everything in the welfare of the church, and in the individual peace of its members, depends on proper views of the Lord Jesus.

(10.) The church is designed as the place of the special residence of the Holy Spirit on earth, Eph 2:21,22. It is the beautiful temple where he dwells; the edifice which is reared for his abode. How holy should that church be; how pure should be each Christian to be an appropriate habitation for such a guest! Holy should be the heart where the Spirit dwells. With what anxious care should we cherish the presence of such a guest; with what solicitude should we guard our conduct that we may not grieve away our friends from our dwellings! Should an illustrious guest become an inmate in our abode, how anxious should we be to do all that we can to please hin, and to retain him with us! How much more anxious should we be secure the indwelling of the eternal Spirit! How desirous that he should make our hearts and the church his constant abode!