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This Chapter Verse Commentaries:
SOBRIETY OF MIND ENJOINED
IN order to obtain just views of any passage of Scripture, we must pay the strictest attention to the context. It is by the context that the precise import of the words before us must be determined. It sometimes happens, however, that the misconstruction of a single word—by which I mean, the taking of a word in its more common acceptation, when it is used by the inspired writer in a more peculiar sense—will involve the whole passage in the greatest obscurity. The word translated “for” is generally used to introduce a reason for something immediately preceding: but in my text, as in many other parts of the Apostle’s writings, I apprehend it means “moreover;” for the Apostle is passing on to a subject unconnected with that which he had spoken of in the preceding words, except merely as he descends from a general exhortation to the mention of some particulars. Having recommended, in the two preceding verses, the cultivation of general piety, as the proper improvement to he made of all the doctrines which he had before established, he descends to some particulars, which, in the state of the Roman Church at that time, he deemed of peculiar importance. There were at Rome, as well as at Corinth, many who were possessed of miraculous gifts: and some were ready to value themselves too highly on account of those gifts; forgetting that they had received them from God, and that, not for their own aggrandizement, but for the benefit of the Church to which they belonged. It should seem that these gifts were put forth by a special exercise of faith; and that persons were enabled to exercise them at those seasons, and in those degrees to which they were prompted by a special communication of faith to their souls [Note: Compare 1Co_13:2. Jam_5:15. Mat_17:20.]. The meaning therefore of our text is, ‘Pride not yourselves on any gifts which you possess; but thankfully acknowledge God as the author of them, and improve them humbly for his glory.’ In this view, the words before us are precisely similar to that more enlarged statement which the Apostle gives in his First Epistle to the Corinthians [Note: ver. 6. with 1Co_12:4-11.]; and the word ‘faith,’ in our text, is equivalent to that expression in the Epistle to the Ephesians: “To every one of us is grace given, according to the measure of the gift of Christ [Note: Eph_4:7.].”
But, as miraculous gifts have long since ceased, and as the caution in my text is equally applicable to gifts of every kind, I shall take this more enlarged view of the words, and consider,
I. The caution here given—
It is well known that gifts, of whatever kind they be, are too commonly made an occasion of pride—
[It is difficult for any one to possess any particular quality, whether of mind or body, and not feel a measure of self-admiration and self-preference on account of it. How great a snare to a person’s own mind superior beauty is, is well known: and so is every other bodily endowment, in proportion as it is admired by the world at large. Talent, too, will puff up the possessor of it with a conceit of his importance, and cause him to arrogate to himself a more than ordinary homage from those around him. And glad should we be if the same kind of conceit were never founded on attainments of a moral or religious nature: but it is a fact, that morality itself is made, by almost all who possess it, a ground for self-preference, and that, too, even before God himself; insomuch, that persons who have been preserved from great and flagrant transgressions, treat almost with contempt the provisions of the Gospel, from a conceit, that they need not to humble themselves like a poor publican, but that they may justly expect from God some peculiar favour on account of their own inherent righteousness. This was the habit of the Apostle’s mind, previous to his conversion; and it is that which is at this day the greatest obstacle to the conversion of thousands. Even spiritual gifts, too, are often, through the suggestions of our great adversary, made occasions of self-preference and self-complacency; when every sentiment which the Gospel contains has a direct tendency to humble us in the dust.]
But modesty and sobriety should, under all circumstances, regulate our self-esteem—
[We are all members of one body: and, whatever gifts we possess, they are bestowed by God for the good of the whole. The kind and measure of them are determined by the Donor himself; and the person possessing them has no more right to pride himself upon them, than the eye or ear has to arrogate to itself any merit above the hand or foot. All that any man has to do, is, to improve his talents for the good of the whole, precisely as the various members of our body do. The eye sees not for itself; nor does the ear hear for itself; nor does the hand or foot consult its own exclusive welfare in its motions and acts. So we, “having gifts differing according to the grace that is given to us,” must employ them all for the ends for which they have been bestowed. Whether our gift be of a higher or lower order, we are not to concern ourselves about that, either in a way of self-elevation or of self-depression; but we must diligently, according to our ability, improve it, to the glory of God, and the edification of his Church and people.]
To every one of you, therefore, I address the caution in our text—
[There is no one who does not need it: there is no one who has not occasion for it: there is no one who has not, in his own conceit at least, something whereof to glory, and something which gives him an ideal superiority over others of his own rank, and age, and circumstances. But, in all, pride is alike hateful, and alike unreasonable: for, granting that we do differ from others, “what have we that we have not received? And, if we have received it, how absurd is it to glory as if we had not received it [Note: 1Co_4:7.]!”]
But that this caution may be laid to heart, I will proceed to point out,
II. The importance of it—
This is marked with very peculiar force in the passage before us. In the preceding verses, where the Apostle had exhorted the Roman converts to piety in a general view, he had addressed them as “Brethren,” and used the language of entreaty; but in the text, where he particularizes the duty of humility, he assumes the authority of an Apostle, and in a most solemn way lays the strictest injunctions upon every individual amongst them [Note: When he says, “Through the grace that is given unto me,” he refers to his apostolic office: Rom_1:5.]. And the very terms he uses are so strong, so marked, so peculiar, as scarcely to be capable of being translated into any other language, and such as were admirably calculated to make the deepest impression on their minds [Note: Mark the repetition of the word ö ñ ï í å ῖ í . ì ὴ ὑ ð å ñ ö ñ ï í å ῖ í ð á ñ ʼ ὃ ä å ῖ ö ñ ï í å ῖ í · ἀ ë ë ὰ ö ñ ï í å ῖ í å ἰ ò ô ὸ ó ù ö ñ ï í å ῖ í .].
Attend, then, carefully to this injunction,
1. For your own honour—
[Nothing renders a man more contemptible than vanity: it invariably defeats its own ends, and sinks us in the estimation of all whose applause we covet. But, independent of that, the more we arrogate to ourselves, the less will people be disposed to concede to us: and, if they cannot refuse us some degree of credit on those points wherein we excel, they will be sure to search out some faults to put into the balance against it; so that, on the whole, we shall be gainers to as small an amount as possible. On the other hand, modesty gives effect to all our other excellencies: and the more meekly we bear our honours, the more liberal will even the most envious of our rivals be in the bestowment of them. To “prefer others in honour before ourselves [Note: ver. 10 and Php_2:3.],” is the way to disarm their hostility, to allay their jealousies, to conciliate their regard; so that, even if we had no better object in view than the advancement of ourselves in the estimation of man, we should seek it, not by self-conceit and self-preference, but by sobriety in self-estimation, and by modesty in our whole deportment. To this effect, the wisest of men has taught us, “To seek our own glory, is not glory [Note: Pro_25:27.]:” on the contrary, “when pride cometh, then cometh shame: but with the lowly is wisdom [Note: Pro_11:2.].”]
2. For the honour of God—
[It is an insult to God to make his gifts a pedestal for the exaltation of self. You will remember, that he complains of his people of old, because they appropriated his corn, and his wine, and his oil,” to the honouring of others who were his rivals in their esteem [Note: Hos_2:5; Hos_2:8-9.]. And this is the very thing which every man does, who takes to himself the honour of those gifts which have been conferred upon him by God. And how indignant Jehovah is at such treatment, we may see in his expostulations with Sennacherib: “I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. For he saith, By the strength of my hands I have done it, and by my wisdom; for I am prudent; and I have removed the bounds of the people, and have robbed their treasures; and I have put down their inhabitants, like a valiant man: and my hand hath found, as a nest, the riches of the people; and, as one gathereth eggs that are left, have I gathered all the earth: and there was none that moved the wing, or opened the mouth, or peeped.” Now, hear Jehovah’s reply to this soliloquy: “Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood [Note: Isa_10:12-15.].” Tell me, I pray you, what would you have been above the beasts, if God had not endowed you with reason? or, what had you differed from the meanest of the human race, if God had not made you to differ? Your distinctive powers afford you ground enough for gratitude; but none for self-applause: and if, like Herod, you take to yourselves the credit which your ignorant or partial friends may accord to you, like Herod you shall become monuments of God’s just and fiery indignation. You may not be eaten up with worms in this life: but you shall surely bear his displeasure in the world to come. “God is a jealous God:” and “his glory will he not give to another [Note: Exo_20:5. Isa_42:8.].” “From him does every good and perfect gift proceed [Note: Jam_1:17.];” and to him must all the glory of it be ascribed: “He that glorieth, must glory only in the Lord [Note: Jer_9:23 and 1Co_4:7.].”]
3. For the benefit of your own souls—
[“Seest thou a man wise in his own conceit? there is more hope of a fool than of him [Note: Pro_26:12.].” To what purpose will you possess gifts, if they prove only a curse unto you? But such they really are, to all who pride themselves in them: for “God scorneth the scorners; but giveth grace unto the lowly [Note: Pro_3:34. with 1Pe_5:5.].” If your talents be improved for God, they will bring from him a recompence proportioned to the increase [Note: Mat_25:20-21.]. Thus, both here and in the eternal world, will you be gainers, if with meekness and modesty you employ for God the blessings he has imparted to you. To every one, then, that is among you, I say,]
1. Consider your gifts as conferred on you by God—
[Never, for a moment, lose sight of this truth. Let Him be acknowledged, in every bounty of his providence, and in every blessing of his grace. There is no need that you should be blind to what God has done for you, or wrought in you: but, if at any time you are constrained to say, “I laboured more abundantly than they all,” be sure to add immediately, “Yet not I; but the grace of God that was with me [Note: 1Co_15:10.].”]
2. Improve them diligently, for the glory of his name—
[Forget yourselves altogether. Moses saw not his own glory, when it shone; though it was so resplendent, that none of his brethren could sustain the sight. O that you also might be so intent on the work assigned you, as to have your attention wholly taken from yourselves! Consider only what talent you possess, and what improvement can be made of it: and if you find that God has given you a capacity for great and arduous services, be willing to undertake them, whatever difficulties they may be attended with, and whatever self-denial may be required for the performance of them. On the contrary, if you have but one talent, “wrap it not in a napkin,” but improve it for your God. Let it be said of every one amongst you, “He hath done what he could [Note: Mar_14:8.].” Then, whether your powers be great or small, you shall be approved of your God, and hear him at last say unto you, “Well done, good and faithful servant, enter thou into the joy of thy Lord.”]