Romans 12:11

Rom_12:11

Not slothful in business.

I. We have all business to do.

I. In our particular calling and station in the world (1Th_4:11).

2. In our general calling (Php_2:12).

(1) Repentance (Luk_13:3).

(2) Faith (Act_16:30-31).

(3) To get our sins pardoned.

(4) And so God reconciled.

(5) And our souls in a capacity for heaven (Heb_12:14).

II. How are we not to be slothful in business?

1. Not to live as if we had nothing to do.

2. Not to be slothful in doing what we do (Ecc_9:10).

3. Especially, not to be indifferent as to the grand affairs of our souls (Rev_3:16).

Conclusion: Consider--

1. You have a great deal of work to do.

2. But a little time to do it in (Jam_4:13).

3. Eternity depends on your doing your work here. (Bp. Beveridge.)

The influence of great truths on little things

These words constitute an incomplete quotation, and I use them only as representing the entire passage of which they form an organic part. The whole extends from the third verse onwards to the close of the chapter, and contains in all twenty-six clauses, expressive negatively or positively of twenty-three graces of the Christian character. I invite attention, in the first place, to the relation in which they all stand to the life and hope of the Christian. The connecting word with which the chapter opens--therefore--I beseech you, therefore--looks both backwards to the chapters preceding and forwards to the verses that follow. In the look backwards we find the grand Christian motive. The life of holiness is to be lived, not that we may be saved, but because we are saved. Having laid down this obligation, I beseech you, therefore, brethren, by the mercies of God, the apostle next expresses, in the second verse, the grand principle of all holiness. It can only have its spring in a total change of heart and life, wrought in us by the mighty Spirit of God--in the gift of a new nature with its own spiritual senses and experiences. And then, in the remainder of the chapter, he traces this great change into its details. It is as if we watched the beginning of some great river rising, like the springs of the Jordan, where the strong clear waters rush upwards in their strength, and then followed them as they flowed into a hundred divergent streams, carrying beauty and abundance through the smiling land, till they meet again to flow into the ocean. With what rich abundance the apostle heaps grace upon grace: Not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer.

I. We may learn from these words the influence of great truths on the details of Christian practice. The truths, explained in the previous part of the Epistle, are almost the grandest that can possibly occupy human thought. Not only does the apostle explain in detail the method of salvation, but in doing so he takes in the full breadth of the Divine action. But I think we must be conscious of a danger arising from the very greatness of these truths. The distance between them and the apparently trivial details of daily life and conduct is so immense that we fail to bring the greatness of the one into contact with the littleness of the other. We get as far as the second verse of the chapter; but there we stop. We admit that a Christian, the object of such a love, tainted with a fatal crime, but redeemed by such a price as the precious blood of Christ, made inheritor of such a glory, should act worthy of his calling, and that, as he is different from other men in his hopes, so he ought to differ from them also in his life and in his modes of thinking, speaking, and acting; but when the time and occasion come for applying this to practice we fail. We have not faith enough to link the grand hope to the little actions. It seems to me that the whole of this chapter, and the energy with which the apostle presses the great motive into the details of the life, is one long witness against it. How minute are the graces enumerated! They do not belong to the few grand opportunities which occur now and then, but to the practical familiarities which enter into the daily life of all. The constancy of little occasions is an incalculably greater trial of faith than a few occasional opportunities, which, as it were, rally effort, and stimulate by their greatness the courage and zeal which become weary and evaporate amid the details of daily obedience. Nor is it only that the occasions are small in themselves, but it is also that so many secondary motives and influences become mixed up with them, and intervene between our clear sight of duty and the occasion of practising it as to throw us off our guard. Just as in a piece of machinery the moving force must be strong in proportion to the distance at which it needs to act, so the smallest occasions that lie, as it were, on the edge and outer confines of our life need the mightiest of motives to reach them and keep them in motion.

II. We may extend the same truth a step further, and learn that every grace has its corresponding temptation--the shadow, as it were, thrown by it on the sunshine of the other world. For instance, in giving, is there not danger of the affectation of an air of superiority and a disposition to magnify our gift? Therefore we are warned, He that giveth, let him do it with simplicity. When we are placed in a position of authority are we not often tempted to relax effort and yield to self-indulgence? Therefore, he that ruleth let him do it with diligence. In showing mercy is there not a danger in forgiving unwillingly, as if we reluctantly yielded to the duty of mercifulness? Therefore, he that showeth mercy let him do it with cheerfulness. In cultivating love to all men is there not danger of insincerity? Therefore, Let love be without dissimulation. So, on the other side, be not slothful in business; for such I still believe to be the true meaning of the words, in spite of criticism. Is there not danger of becoming absorbed in it? Therefore, be fervent in spirit. Yet, may not an enthusiastic energetic temper take a wrong direction? Therefore let it be serving the Lord. So in another way, rejoicing in hope, and therefore, because a bright hope should give us strength to bear and constancy to endure, whereas we often see persons of a bright and buoyant temperament easily depressed in sorrow, be patient in tribulation. Then, as this twofold grace of cheerfulness and patience is not easy to human nature--though, thank God, we often see them combined in the saints of Christ--therefore let us seek strength where alone it can be had, continuing instant in prayer. Thus there is a strict connection everywhere, and we need to learn from it. A little self-knowledge will convince us that, even when we do the right thing, we are apt to do it in the wrong way. The shadow and taint of our corrupt nature cling to us everywhere, and nothing but the most generous love of God sweeping away little temptations, as the strong river carries the fallen leaves upon its surface, will enable us to get rid of it. (Canon Garbett.)

Diligence in business

Every Christian--

I. Should have some business to do. If not in the world--

1. In social life.

2. In the Church.

II. Should discharge it with diligence.

1. As a Christian duty.

2. As a part of his moral education.

3. As responsible to the great Master for the use of his ability.

III. Is prompted to this course by the most impressive considerations.

1. Life is the time for work.

2. Is soon ended.

3. Is followed by a just reward. (J. Lyth, D.D.)

Business and godliness

Christianity addresses itself to man as he is--as a citizen of the world, having work in the world to do. But as he belongs to another, and owes duties to it--the perfection in obedience consists in maintaining a just equipoise between the two. Religion is a discipline for the whole man. The workshop may be made as good a sanctuary as the cloister.

I. A life of active usefulness is obligatory upon all of us.

1. Neither rank nor wealth can confer a prerogative to be idle. All Gods gifts to us are for some beneficial use, and we dishonour them by allowing them to lie idle. Circumstances may determine for each what his work shall be. But the command to work is universal, and came in with the Fall.

2. And, for a fallen being, there is no reason but to believe such a command is merciful and wise. Continual employment keeps the soul from much evil. Active engagements, so long as they are not so engrossing as to draw our hearts away from better things, give a healthy tone to the mind and strengthen moral energy. Next to devotion (and a man cannot be engaged in that always), there is no relief against wearing anxieties so effectual as the necessity of engrossing work. With nothing to do but to sit still and hear the enemy of souls make the most and worst of our troubles, we should soon get to think ourselves the most ill-used people in the world, and murmur in secret both against God and man.

II. There is nothing in the busiest life, as such, which is incompatible with the claims of personal religion.

1. Scripture teems with examples of those who, while laborious in the duties of their station, were most exact in the duties which they owed to God. Leaving the greatest of all, look at Joseph, Moses, David and Daniel. And like examples the Church has had in all ages. Xavier among churchmen, Sir Matthew Hale among judges, Wilberforce and Buxton among statesmen, Gardiner and Havelock among soldiers, have all left records that prayer never spoiled work, and that work must never interfere with prayer.

2. But this compatibility of business with godliness does not rest upon specific acts or examples, though Heb_11:1-40 is full of them. Religion consists not so much in the super-addition of certain acts of worship to the duties of common life, as in leavening the latter with the spirit of the former, and lifes common work will be accepted as worship if we set about it in a religious spirit. The husbandman when he tills the ground with a thankful heart, the merchant when for all success he gives God the glory, the servant who in all fidelity discharges the duties of his trust, each offering to God a continual sacrifice.

III. So far from the active duties of life presenting any barrier to our proficiency in personal religion, they are the very field in which its higher graces are to be exercised, and its noblest triumphs are to be achieved. We sometimes repine at the spiritual hindrances connected with our outward lot: but the hindrance is in ourselves. We have not practised ourselves in the worship of God in the world; the religion of the toiling hand or brain. Yet this is what is required of us, and that which has always distinguished the hard-working saints of God from the common run of men. Every lot in life will serve us with occasions of serving God. We may be diligent in business--even more diligent than other men--and yet the world will soon be able to take note of us that we have been with Jesus. Conclusion: Wherefore be it ours to find out the golden mean. Be not righteous over much, as if saying prayers were everything. Be not careful over much, as if bread for the body were everything. We cannot neglect either, and may not disparage either; and therefore that which God hath joined together let no man put asunder. (D. Moore, M.A.)

Business and religion

I. It is a false opinion which would make labour the consequence of sin.

1. Labour was Gods ordinance whilst man was in paradise. The curse provoked by disobedience was not work, but painful work.

2. Employment is appointed to every living thing. The highest of heavens angels has his duties to fulfil; and the meanest of earths insects must be busy or perish. It is the running water which keeps fresh; it is the air fanned by winds which is wholesome; it is the metal that is in use that does not rust.

3. There is wisdom and goodness in the difference placed between man and animals. From man, the lord of this lower creation, there is demanded labour, and ingenuity, before he can be provided with the common necessaries of life. Whatsoever is beautiful in art, sublime in science, or refined in happiness, is virtually due to the operation of that law of labour, against which so many are tempted to murmur. The unemployed man is always dissatisfied and restless.

II. Whatever is worth doing at all is worth doing well. You frequently meet with persons who occasionally will exert much diligence to produce something excellent, but who, at other times, care nothing, so long as a duty be performed, how slovenly may be the performance. And it is against this temper that our text directs its emphasis. What a man is in one thing, that in the main will he be in another. If industrious only by fits and starts in business, he will be industrious only by fits and starts in religion--a habit injurious to both. If I fritter away my time through being slothful in business, fewer hours are employed than I might have had for providing for eternity.

III. There cannot be a greater mistake than to divide employments into secular and spiritual. The businesses of life are so many Divine institutions, and, if prosecuted in a right spirit, are the businesses of eternity, through which the soul grows in grace, and lasting glory is secured. If men are but fervent in spirit, then are they serving the Lord through their very diligence in business. And if this be so, then is diligence in business to be urged by precisely the same motives as diligence in prayer, in the study of the Bible, or in works of piety and of faith. For our earthly callings are the appointments of God; and are therefore means through which you are to work out your salvation; and consequently the servant, the mechanic, the merchant, and the scholar must do with their might whatsoever their hand findeth to do.

IV. But there are duties which are more openly connected than others with the saving of the soul. It is not the representation of Scripture that religion is an easy thing; so that immortality may be secured with no great effort. Admitting that we are justified simply through faith, nevertheless the Christian life is likened to a battle, a race, a stewardship; so that only as we are not slothful in religion, have we right to suppose that we have entered on its path. Be not then slothful in the great prime business of all. Is temptation to be resisted--be not slothful in resistance: a half-resistance courts defeat. Is prayer to be offered--be not slothful in offering it: a languid prayer asks to be unanswered. Is a sacrifice to be made--be not slothful in making it: a tardy surrender is next akin to refusal. Be industrious in religion. We can tolerate indolence anywhere rather than here, where an eternity is at stake. Work, then, with your might, give all diligence to make your calling and election sure. If, by industry hereafter, you might repair the effects of indolence here, we could almost forgive you for being slothful in business; but now that probation is altogether limited to the present brief existence, and that the boundless future is given wholly to retribution, what are ye, if ye work not with all your might? (H. Melvill, B.D.)

Business and religion

I. Business men require sympathy. We often hear that business is business, as if it were some lonely island at which no ship of religion ever called, or if it did call it would find but scant welcome. This morning, however, the ship calls at the port, and the captain asks what he can do for you. You are now face to face with one who understands you, in your difficulties, disappointments, and temptations. By so much I would claim your confidence. When you therefore come up out of the market-place into the church, what do you want? If you had been spending the week in gathering violets and in cultivating orchids, I should address you in a very different tone; but the most of you have just laid down your tools, you have not shaken the world from you yet, and therefore you cannot enter into high speculation and transcendental imaginings, or even into fine points of criticism. You want a broad, sympathetic gospel, standards by which you can at once adjust yourselves to Gods claim upon you. Therein is the preachers great difficulty. He is not an academic lecturer surrounded by persons who have been spending six days in preparation for the seventh. Probably there are not six men in this house who have been able to say to the world at the door of the church, Stand thou here, whilst I go up and worship yonder, and the world permitted to come over the threshold remains to throw a veil between the preacher and his hearer, to excite prejudice and throw the music of revelation into discord. What a weary life is that of the man of business! Always beginning, never ending. He writes a letter that is to form a conclusion, and behold it only starts a more voluminous correspondence. What with orders half completed, money half paid or not paid, responsibilities ignored, discoveries of untrustworthiness on the part of the most trusted, the wonder is that business men can live at all. The Christian preacher, therefore, must recognise their difficulties, and not regard them as if they and he had been living all the week in a great cloud full of angels.

II. Business has its boundaries. You are limited by health, time, the incapacity of others, by a thousand necessities.

1. Thank God, therefore, if Parliament takes hold of you and says, You shall rest to-day. It is your commercial, intellectual, and moral salvation. You recover yourselves within those four-and-twenty hours: the very act of closing the book and saying, I cannot open that until Monday morning is itself the beginning of a religious blessing. What then have you to do? You have to meet that from the other side by sympathy, by joyful acquiescence, so as to get the most and the best out of the arrangement.

2. You brought nothing into the world, and it is certain you can carry nothing out. What; is the end, therefore, of all this anxiety and toil and sleeplessness? Christ says, Which of you by multiplying worry and fret can accomplish anything beyond the limits that God has imposed upon you? If you could show that to-days anxiety would bring to-morrows success, then it would be justified.

III. Business is a great science. No business man can be an uneducated man. He may never have been at school, but we do not get our education at school: there we get the tools, hints, and suggestions which we may turn to profit subsequently; but our education we get in the world, in social collisions, in having to work out the great practical problems of life and time. Why, the medical man tells me, after I have read all my books, that I must go to the bedside to learn to be a doctor. And the navigator tells me that after I have studied all the mathematics of navigation I must go to sea in order to be a high nautical authority. And so we must go into the practical, real engagements of life in order to be truly educated.

IV. Business success depends on diligence. It is possible for a man of the very finest capacity to be put in circumstances which overpower him; to pass in at the wrong door, and not get back again. Such men have my sympathy. But there are others who often come to me in distress, whose criticism upon life would be comical if it were not too sad in its unreality and untruth. Let me suppose that I am a business man in your sense of the term. I plan, scheme, go to my work, upbraiding the light for being so long in coming, and leave it--upbraiding the light for going away so soon. I succeed, retire, and am a rich man. What does the individual referred to say? You have been very fortunate. Is that true? What did he do? Went to business at nine with his hands in his pockets, looked over the door, came back and gossiped with the first person that was fool enough to waste his time with him--was very anxious to know from the papers what was going to be done fifteen thousand miles away from his place of business, went home at four oclock, and he calls me a fortunate man! Fortunate? No--be not deceived; God is not mocked; whatsoever a man soweth that shall he also reap. The men who like their work, do it joyfully, and when it is done are proud of it, and those who engage them are proud of them and their work too--those men deserve success.

V. I claim business men for Christ. Let me tell you why.

1. Without faith you could not conduct your business; you deal with men whom you have never seen, you base your connection upon written authority; you venture and incur risk. By such experiments and engagements you enter into the very spirit of faith. In the Christian kingdom we walk by faith, and not by sight; we venture upon Christ--we risk it.

2. You know what preparation is. You have apprenticeships, you say that a certain seed sown will produce a certain result--but not to-morrow: you have to wait and trust in the outworking of great eternal laws. In the Christian kingdom we have to do just the same.

3. I claim you business men for Christ, men with clear understandings, resolute wills, and ask you to accept the great mystery of this Christian kingdom. It will go with you through all your engagements, it will turn your water into wine, it will relieve your perplexities, and be the solace of your solitude. Let Christ be head of your firm, The Lord thy God giveth thee power to get wealth--praise God from whom all blessings flow. Conclusion: Diligent in business--not absorbed in, anxious about, overmastered by it. Let your object be not to gain the mere wealth, but to gain something that is better--the discipline, patience, solidity of character, which such engagements of yours tend to work out. He who comes out of business rich in gold only will soon die. (J. Parker, D.D.)

Religion and business

Diligence in business should not hinder fervency in spirit. Like the pure mettled sword, that can bend this way and that way, and turns to its straightness again, and stands not bent, that heart is of the right make that can stoop and bend to the lowest action of its worldly calling, but then return to its fitness for communion with God. (W.Gurnall.)

Religion and business

The Christian must not only mind heaven but attend to his daily calling. Like the pilot who, while his eye is fixed upon the star, keeps his hand upon the helm. (T. Watson.)

The relative importance of religion and business

The common practice is to reverse these words. Business is the chief concern, and religion only secondary; whereas the text teaches us that business is to be attended to as well as the duty of our calling, but religion is to be the object of our holy enthusiasm. There is a vast distinction between the expressions not slothful and fervent. The one simply denotes that there is to be no loitering, or trifling, but a steady perseverance; the other denotes that there is to be an intensity of ardour. And if we give either a greater degree of attention to business than not to be slothful in it, or a less degree of attention to religion than to be fervent in it, neither our works of business nor our works of religion are a serving the Lord.

I. The grace inculcated, fervour in spirit. The great propriety of this is apparent, if we call to mind--

1. The infinitely important matters with which it has to do. It is not a light thing, but it is your life. One thing is needful.

2. The regard which is due by you to your own interest. Religion has to do with the soul, and business with the body, and therefore religion is just as much more important than business as the soul is than the body.

3. That this is the great end for which you were sent into this world. The primary object of Gods giving you being, was not that you might be men of business. You have a soul to save, and God created you that you might show forth His praise.

II. The secular duty with which the exercise of religion is connected. Even when man was innocent, God allowed him not to be idle. It is not good, therefore, for man to be unemployed, and it is more advantageous to the exercise of piety that our entire time is not to be given to religious employments. Be this, however, as it may, the command is explicit that we be not slothful in business. Six days shalt thou labour and do all thy work. The Book of Proverbs contains many striking exhortations on the will of God in this matter. Seest thou a man diligent in his business? he shall stand before kings, etc. The apostle also gives his command that we study to be quiet, and to do our own business.

III. The necessity of the connection between being fervent in spirit and not slothful in business.

1. For the purpose of bringing down Gods blessing upon our secular employments. Godliness is profitable unto all things, etc.

2. Because activity in the concerns of business tends to deaden the mind to the claims of religion. Worldly objects are good, but they are good only as they are sanctified by the Word of God, and by prayer; and he who spends a portion of his time in prayer shall sooner arrive at the attainment of his object than he who has been the most diligent, but has neglected prayer.

3. Because the principles of the gospel are intended for illustration in the common every-day occurrences of life. (J. Garwood, M.A.)

Religion and business: the necessity of combining them

A poor barefooted brother once presented himself at the gate of a convent, and finding all the monks at work, gravely shook his head and remarked to the abbot, Labour not for the meat which perisheth. Mary hath chosen that good part. Very well, said the abbot, with undisturbed composure, and ordered the devout stranger to a cell, and gave him a book of prayers to occupy his time. The monk retired, and sat hour after hour, until day had passed, wondering that no one offered him the slightest refreshment. Hungry and wearied out, he left his cell and repaired to the abbot. Father, said he, do not the brethren eat to-day? Oh, yes, returned the other, with a quiet smile playing over his aged face, they have eaten plentifully. Then, bow is it, Father, that you did not call me to partake with them? For the simple reason, said the abbot, that you are a spiritual man, and have no need of carnal food. For our part, we are obliged to eat, and on that account we work; but you, brother, who have chosen the good part, you sit and read all the day long, and are above the want of the meat that perisheth. Pardon me, Father. said the mortified and confounded stranger, I perceive my mistake. (J. N. Norton, D.D.)

The busy man

One would have supposed that with such a large and rapidly increasing business, George Moore would have had little time to attend to the organising of charitable institutions. But it was with him as with many other hardworking men. If you wish to have any good work well done, go to the busy not to the idle man. The former can find time for everything, the latter for nothing. Will, power, perseverance, and industry enable a man not only to promote his own interests, but at the same time to help others less prosperous than himself. (S. Smiles, LL.D.)

A cheerful word to tired people

There is no war between Bibles and ledgers, churches and counting-houses. On the contrary, religion accelerates business. To the judgment it gives more skilful balancing; to the will more strength; to industry more muscle; to enthusiasm a more consecrated fire. We are apt to speak of the moil and tug of business life as though it were an inquisition or a prison into which a man is thrown, or an unequal strife where, half-armed, he goes to contend. Hear me while I try to show you that God intended business life to be--

I. A school of Christian energy. After our young people have left school they need a higher education, which the collision of every-day life alone can give. And when a man has been in business for twenty or thirty years, his energy can no longer be measured by weights, plummets, or ladders. Now do you suppose that God has spent all this education on you for the purpose of making you merely a yard-stick or a steelyard? He has put you in this school to develop your energy for His cause. There is enough unemployed talent in the churches to reform all empires in three weeks.

II. A school of patience. How many little things there are in one days engagements to annoy. Men will break their engagements; collecting agents will come back emptyhanded; goods will fail to come, or come damaged; bad debts will be made; and under all this friction some men break down, but others find in this a school for patience, and toughen under the exposure. There was a time when they had to choke down their wrath, and bite their lip. But now they have conquered their impatience. This grace of patience is not to be got through hearing ministers preach about it; but in the world.

III. A school for the attaining of knowledge. Merchants do not read many books, nor study many lexicons, yet through the force of circumstances they get intelligent on many questions. Business is a hard schoolmistress. If her pupils will not learn, she smites them with loss. You went into some business enterprise, and lost five thousand dollars. Expensive schooling, but it was worth it. Traders in grain must know about foreign harvests; in fruits must know about the prospects of tropical production; in imported goods must know about the tariff. And so every bale of cotton, and raisin cask, and tea box, becomes a literature to our business men. Now do you suppose that God gives you these opportunities of increasing your knowledge merely to get a grander business? Can it be that you have been learning about foreign lands, and yet have no missionary spirit? about the follies and trickeries of the business world, and yet not try to bring to bear upon them this gospel which is to correct all abuses, arrest all crime, and lift up all wretchedness? Can it be that, notwithstanding your acquaintance with business, you are ignorant of those things which will last the soul long after invoices and rent rolls have been consumed in the fires of a judgment-day?

IV. A school of Christian integrity. No age ever offered so many inducements for scoundrelism as are offered now. It requires more grace to be honest now than it did in the days of our fathers. How rare it is that you find a man who can from his heart say, I never cheated in trade; but there are those who can say it, who are as pure and Christian to-day as on the day when they sold their first tierce of rice or their first firkin of butter, and who can pray without being haunted with the chink of dishonest gold, and look into the laughing faces of their children without thinking of orphans left by them penniless. (T. De Witt Talmage, D.D.)

The Christian at his work

Every Christian ought to be a worker. If he were not one before he became a Christian, Christianity should have made him one. There is a grievous heresy wrapped up in the phrase, the working classes. It is just as possible to be sycophantic to the poor as to the rich. The term properly understood includes many besides those destined to the drudgery of material labour.

I. The Christian at his work may feel that work is a good and noble thing. Christianity greatly honours honest industry. Of our race there have been two heads--the one was a gardener in Paradise, the other a carpenter in Nazareth.

1. There is a natural voice of self-respect whose tones Christianity deepens and empowers. It is honourable to be independent. There is no disgrace in deriving riches and renown from ancestors, but there is virtue and glory in obtaining them from ourselves, and that religion which makes everything of the will and nothing of accidents, which aims ever at deepening personal interest and impressing personal responsibility, smiles ineffably at the Christian at his work.

2. Christianity attaches great importance to the exercise of the faculties. The value of daily toil is that it prevents the evils of stagnation, the wretched results of indolence. And here comes in the blessedness of the law that to eat men must work. The merely meditative often go wrong. Many have fallen into wretched theories and more wretched moods, because their thinking powers have not been yoked to their active energies. And, therefore, Christianity, which seeks the maturity and wholesome state of our nature, looks benignly on the Christian at his work.

3. Christianity, in elevating man, elevates his engagements. It cares comparatively little for the sphere and form of our outward life, but attaches every importance to its spirit and its power. It is the good man that makes the good, the great man that makes the great, deed. The worker is more than the work; and it is as he is. A slave, according to Paul, may do his work unto the Lord, and make a divine service of his hard drudgery. And therefore the gospel, which makes everything of what a man is, and raises and refines him, constituting him a servant and a child of God, has only words of impressive approbation for the Christian at his work.

II. the Christian at his work may feel that he is filling the sphere intended for him.

1. He is not only doing what, in general, is worth doing, but he is, or should be, able to realise the appointment of God. The Bible teaches a present providence as well as an original ordinance in reference to work. But providence is not fatalism. Gods appointment does not interfere with our free agency, or release us from responsibility. Whatever is, is right, so far as it is done by God; but it may be wrong, so far as it is done by us. It is true that, in a sense, we cannot frustrate Gods purpose; but there is a limit to our right of inferring our duty from its ordinations and permissions. Our worldly lot may be a matter of volition. We need not stay in a state which necessitates transgression. If we cannot live without sinning, it is a sin to live.

2. It is, then, our duty to ascertain the will of God in reference to our worldly pursuits. That which is presented to us; that which we are fitted for; that to which we are directed by circumstances; these are the evidences, interpreted by a just and godly spirit.

3. Of course, the calling must be a lawful one. A man must be satisfied of this before he can take comfort from the thought that he is in his place. As a general rule, it is not difficult for any Christian to distinguish between lawful and unlawful callings. He who wishes to be right may be so. If a man cannot pursue his calling without violating the law of God, his course is plain. If others do wrong, that is no excuse for us. Nor is it any excuse for us if quite as much wrong will be done, whether we do it or not. We are accountable for our actions in themselves, and for our moral example. Nor may we ask Cains question, Am I my brothers keeper?

4. And is it not a soul-inspiring thought for any toiler in this hard world, that he is doing the work of his heavenly Father? It is not the nature of the service, but the Being that is served, that gives importance to it.

III. Christianity will exert a direct and powerful influence on the Christian at his work.

1. It will regulate it--especially it will make work subservient to godliness. The Christian will not permit himself to be so engrossed with it as to hinder the higher work of eternal redemption. Work is a blessing; but it may become a curse. It is quite necessary that even lawful business should have its limits and intermissions. Speaking spiritually, it is good only with something else. It has to the direct means of spiritual growth the relations of exercise to food. Exercise is healthy; but it is no substitute for nourishment

(1) In this light, what a blessing is the Sabbath! It is, to take the lowest view, the drag-chain on the wheels of the soul on its secular incline. It is, to take the highest view, the replenishing it with power from on high.

(2) Christianity should make us endeavour to abridge the labouring hours, when excessive, of our brethren as well as our own. The excessive toil of multitudes is, if not fatal to religion, a terrific obstacle to it. One thing at least can be done--there is no earthly need why the thousands who serve in our shops should not be earlier released from their daily drudgery.

2. The Christian at his work may be with God. Let every man wherein he is called therein abide with God. There is no necessity for the exclusion of religious things from the mind during secular engagements. It is a strange occupation which has no moments of intermission; and to fill these with Christian meditations and prayers is the great privilege of the saint. A mind thus kept spiritual will be able to make some use of work for the purposes of the soul. How much of the carnality of worldly things, which we lament, is owing to our own want of a fresh and lively grace? How many water-pots are there in our earthly life which, if filled by us with water, would be filled by Christ with wine? We have to do with--

(1) Men. What a field of profitable thought is human nature!

(2) Things. And these are suggestive. Objects, places, times, all may be yoked to the souls chariot. He who has put his lessons of Divinest wisdom into parables taken from agriculture and commerce has taught us how we may make our secular labour the mirror and voice of most spiritual truth.

3. God may be with him. Acknowledge Him in all thy ways, and He shall direct thy steps. And if the guidance of God may be had, His prospering blessing may be had also. The blessing of the Lord, it maketh rich, and He addeth no sorrow with it. And may there not be the presiding sense of the Divine love, the love of God shed abroad in the heart, whatever the course of providential events, giving strength in adversity, and infusing a nobler joy in prosperity? (A. J. Morris.)

A consecrated merchant

When a certain New England merchant waited on his pastor to tell him of his earnest desire to engage in work more distinctively religious, the pastor heard him kindly. The merchant said, My heart is so full of love to God and to man that I want to spend all my time in talking with men about these things. No, said the pastor; go back to your store, and be a Christian over your counter. Sell goods for Christ, and let it be seen that a man can be a Christian in trade. Years afterwards the merchant rejoiced that he had followed the advice, and the pastor rejoiced also in a broad-hearted and open-handed brother in his church, who was awake not only to home interests, but to those great enterprises of philanthropy and learning which are an honour to our age. (Clerical Library.)

Diligence and fervour in serving the Lord

1. The word rendered business is rightly rendered diligence (verse 8), haste (Mar_6:25), care (2Co_7:12), carefulness (2Co_7:11), earnest care (2Co_8:16), forwardness (2Co_8:8). It properly denotes promptness in action, earnestness in effort, and zeal in execution. Its special reference in this place is not to secular, but to Christian work.

2. It is quite true that the two first clauses express the manner in which the third is to be obeyed; but this third does not denote a distinct service, but rather requires that all service shall be rendered as unto the Lord.

I. In respect to every kind of service, to which as Christians you are called, let there be no slothfulness, but, on the contrary, promptness and zeal. This exhortation will apply to

1. The conduct of secular business, inasmuch as that implicates Christian character and duty (1Th_4:11-12; 2Th_3:7-12). The religion of Christ gives no countenance to an idle and thriftless spirit (Pro_6:6-8; Pro_10:4; Pro_24:30-34). Only it will have a man to attend to his secular business in another than a secular spirit.

2. To the work of our own religious life. This will no more survive continued neglect and starvation than will the bodily life. There is for us the work of searching the Scriptures for spiritual food; of prayer and meditation for the assimilation of that food; of securing fresh air and healthful exercise by the work of faith and labour of love.

3. To the manifestation of the graces of the Christian life. The apostle has just written of love and brotherly kindness, and he presently gives examples of the conditions under which these graces must be exercised with special care. But both involve active service (Jam_2:15-16; Pro_3:27-28).

4. To all church work. In whatever department of spiritual ministry you may find your appropriate sphere of activity--whether in teaching, administration, etc.

be punctual, resolute, diligent.

II. It is required that the inner disposition shall correspond with the outward activity. As to the spirit in which the active service shall be rendered, let it be fervent. Christ was clad with zeal as with a cloak (Isa_59:17; Joh_2:17; Psa_69:9). Apollos being fervent in spirit, he taught diligently the things of the Lord (Act_18:25). And wherever there is true fervour of spirit, there will certainly be diligence in service. But there may be diligence without fervour: diligence from servility, pride, ambition, selfishness (Rev_3:15-16). It is important that our zeal of God should be according to knowledge certainly, but still more important that zeal there should really be (Gal_4:18).

III. Be thus diligent and fervent as those who are serving the lord. It is our boast and glory that we are the servants of the Lord Christ. We are His by right, by consent, and by open avowal. Even in our secular work, if we live up to the spirit of our profession, we are still serving Him (Eph_6:5-8). This it is which imparts to all labour its true dignity. (W. Tyson.)

On industry

Industry denotes the steady application and vigorous exercise of our active powers in the pursuit of some useful object. Our minds, indeed, by their own nature, are active and restless; while we are awake they are never wholly unemployed--they are continually thinking, contriving, and imagining even in those seasons in which we are scarcely conscious of their operation. But there is a negligent state of mind in which some waste a great proportion of their time. To this negligence industry stands directly opposed.

I. That if you would cultivate the industry which Christianity recommends you must select proper objects of pursuit.

1. It is the nature of the objects which we pursue that characterises our industry as useful or frivolous, as virtuous or vicious. The wicked sometimes discover the most unwearied activity in executing their schemes of guilt. They who are most negligent of their own affairs are often officially attentive to the affairs of their neighbours. There is a frivolous industry which others display in the pursuit of vanity and folly. They fly from scene to scene, seeking in every amusement a relief from that languor of mind with which indolence is always accompanied. Such persons forget that amusement ceases to be innocent when it is followed as the business of life.

2. The things which are innocent and useful are the only proper objects of that industry which the text recommends. What are these? Religion and morality.

3. But as our minds cannot be continually fixed on those great and interesting concerns; there are a variety of inferior objects in the pursuit of which our industry may be usefully exercised. Our worldly affairs, for example, demands a portion of our attention and care. It is surely pitiful in any person who is capable of exertion to be altogether ignorant of his own concerns, and to acknowledge himself unworthy of the station which he fills by committing to others the whole arrangement of his interests. He who attends not to his own affairs is not prepared either to reward the services of the faithful or to check the encroachments of the dishonest; he becomes a prey to the indolence of one, to the profusion of another, and the rapacity of a third: his wealth is dissipated he knows not how. Those who are placed in stations of trust will find in the discharge of the duties which more particularly belong to them an extensive sphere of employment, and for the faithful performance of these every person to whom they are committed is accountable to himself, to the world, and to his Maker. There are also works of general utility which, though not immediately connected with the duties of any particular station, may exercise the industry of the higher classes of men, and which their extensive influence may enable them to forward. To them it belongs to reform public abuses, to encourage useful arts, and to establish such wise regulations as may contribute to maintain the order and advance the happiness of society.

4. Even in his hours of relaxation from the more serious concerns of life the industrious man finds a variety of engagements in which he may exert the activity of his mind.

II. That in the pursuit even of such objects as are innocent and useful in themselves you cannot hope to be successful unless you pursue them according to a regular plan.

1. Among the objects in the prosecution of which our industry may be lawfully exercised there are some which claim our first attention, and there are others to which only a secondary regard is due. Religion first. To cultivate useful knowledge is also a proper exercise of our powers. But we value knowledge too highly if we suffer the love of it so completely to fascinate our minds as to leave to us neither leisure nor inclination for performing the duties of active benevolence; and our benevolence itself becomes excessive when we indulge it beyond the limits of our fortune, so as to involve ourselves in distress or bring misery and ruin on those who are more immediately committed to our care.

2. If you wish, then, that your industry may be successful, let it be conducted with order and regularity. Assign to every duty a suitable portion of your time. Let not one employment encroach on the season allotted for another. Thus shall you be delivered from that embarrassment which would retard your progress. Your minds, when fatigued with one employment, will find relief in applying themselves to another. The seasons which you consecrate to devotion will hallow your worldly cares; and your worldly business, in its turn, will prevent your piety from degenerating into moroseness, austerity, or enthusiasm.

III. Having selected proper objects of pursuit and arranged the plan according to which you resolve to pursue them, it will be necessary that you act on this plan with ardour and perseverance. There may, indeed, be an excess of ardour in the pursuit even of the most valuable objects. Too close an application of mind wastes its strength, and not only unfits us for enjoying the fruits of our industry, but also obstructs our success. When our faculties are fatigued and blunted, we are no longer in a condition to make advancement in any pursuit.

IV. I proceed now to suggest some arguments, with a view to recommend the duty which I have thus endeavoured to explain.

1. Consider that industry is the law of our condition. Nothing is given us by God but as the prize of labour and toil. The precious treasures of the earth lie hid from human view, and we must dig in order to find them. Our food, our raiment, our habitations, all the conveniences that minister to the defence and the comfort of our lives, are the fruits of those numberless arts which exercise the ingenuity of mankind. The circumstances in which we are placed declare the purpose of Heaven with regard to the human race, and admonish us that to abandon ourselves to sloth is to forget the end of our being.

2. Nor is industry to be chosen by man only for the sake of the many advantages which cannot otherwise be attained. It is itself a source of happiness. The mind delights in exercise. The comforts which industry procures have a relish peculiar to themselves. Business sweetens pleasure as labour sweetens rest. Recreation supposes employment; and the indolent are incapable of tasting the happiness which it is fitted to yield.

3. Industry contributes to the virtue no less than to the happiness of life. The man whose attention is fixed on any useful object is in little danger of being seduced by the solicitations of sinful pleasure; his mind is pro-engaged, and temptation courts him in vain. Among the lower orders of men idleness leads directly to injustice. It first reduces them to poverty and then tempts them to supply their wants by all the arts of dishonesty and baseness. In the higher ranks of life it leads to dissipation and extravagance. (W. Moodie, D.D.)

The happy combination

1. Business made an act of religion.

2. Religion made a business.

3. Both sanctified to the service of God. (J. Lyth, D.D.)

Industry

I. This precept is violated--

1. By those who have no business at all. You may have seen attached to an inundated reef in the sea, a creature rooted to the rock as a plant might be, and twirling its long tentacula as an animal would do. This plant-animals life is somewhat monotonous, for it has nothing to do but grow and twirl its feelers, float in the tide, or fold itself up on its foot-stalk when that tide has receded, for months and years together. But what greater variety marks your existence? Does not one day float over you like another, just as the tide floats over it, and find you vegetating still? Are you more useful? What real service to others did you render yesterday? And what higher end in living have you than that polypus? You go through certain mechanical routines of rising, dressing, visiting, dining, and going to sleep again; and are a little roused by the arrival of a friend, or the effort needed to write some note of ceremony. But as it curtseys in the waves, and vibrates its exploring arms, and gorges some dainty medusa, the sea-anemone goes through nearly the same round. Is this a life for a rational and responsible creature to lead?

2. By those who are diligent in trifles--whose activity is a busy idleness. Fancy this time that instead of a polypus you were changed into a swallow. There you have a creature abundantly busy. Notice how he pays his morning visits, alighting elegantly on some house-top, and twittering politely to the swallow by his side, and then away to call for his friend at the castle. And now he is gone upon his travels, gone to spend the winter at Rome or Naples, or perform some more recherche pilgrimage. And when he comes home next April, sure enough he has been abroad--charming climate--highly delighted with the cicadas in Italy, and the bees on Hymettus--locusts in Africa rather scarce this season; but upon the whole much pleased with his trip, and returned in high health and spirits. Now this is a very proper life for a swallow; but is it a life for you? Though the trifler does not chronicle his own vain words and wasted hours, they are noted in the memory of God. And when he looks back to the long pilgrimage, what anguish will it move to think that he has gamboled through such a world without salvation to himself, without any real benefit to his brethren.

3. By those who have proper business, but--

(1) Are slothful in it. There are some persons of a dull and languid turn. They trail sluggishly through life, as if some adhesive slime were clogging every movement, and making their snail-path a waste of their very substance. They do nothing with healthy alacrity. Having no wholesome love to work, they do everything grudgingly, superficially, and at the latest moment.

(2) Others there are who are a sort of perpetual somnambulists: not able to find their work, or when they have found it, not able to find their hands; too late for everything, taking their passage when the ship has sailed, locking the door when the goods are stolen.

(3) Besides these there is the day-dreamer. With a foot on either side of the fire, with his chin on his bosom and the wrong end of the book turned towards him, he can pursue his self-complacent musings till he imagines himself a traveller in unknown lands--the solver of all the unsolved problems in science--the author of something so stupendous that he even begins to quail at his own glory. The misery is, that whilst nothing is done towards attaining the greatness, his luxurious imagination takes its possession for granted; and a still greater misery is, that the time wasted in unprofitable musings, if spent in honest application, would go very far to carry him where his sublime imagination fain would be. Some of the finest intellects have exhaled away in this sluggish evaporation, and left no vestige except the dried froth, the obscure film which survives the drivel of vanished dreams; and others have done just enough to show how important they would have been had they awaked sooner, or kept longer awake at once.

II. To avoid this guilt and wretchedness--

1. Have a business in which diligence is lawful and desirable. The favourite pursuit of AEropus, king of Macedonia, was to make lanterns. And if your work be a high calling, you must not dissipate your energies on trifles which, lawful in themselves, are as irrelevant to you as lamp-making is to a king. Those of you who do not need to toil for your daily bread, your very leisure is a hint what the Lord would have you to do. As you have no business of your own, He would have you devote yourself to His business.

2. Having made a wise and deliberate selection of a business, go on with it, go through with it. In the heathery turf you will find a plant chiefly remarkable for its peculiar roots; from the main stem down to the minutest fibre, you will find them all abruptly terminate, as if shorn or bitten off, and superstition alleges that once it was a plant for healing all sorts of maladies, and therefore the devil bit off the roots in which its virtues resided. This plant is a good emblem of many well-meaning but little-effecting people. All their good works terminate abruptly. The devil frustrates their efficacy by cutting off their ends. But others there are who before beginning to build count the cost, and having collected their materials and laid their foundations, go on to rear their structure, indifferent to more tempting schemes. The persevering teacher who guides one child into the saving knowledge of Christ is a more useful man than his friend who gathers in a roomful of ragged children, and after a few weeks turns them all adrift on the streets again. So short is life that we can afford to lose none of it in abortive undertakings; and once we have begun it is true economy to finish. (J. Hamilton, D.D.)

Industry, power of

There is no art nor science that is too difficult for industry to attain to: it is the power of the tongue, and makes a man understood all over the world. It is the philosophers stone, that turns all metals and even stones into gold, and suffers no want to break into its dwelling. It is the north-west passage, that brings the merchants ships to him by a nearer and shorter path. In a word, it conquers all enemies, and gives wings to blessings. (A. Farindon.)

Labour and religion

Business means everything which occupies our attention, but more particularly our temporal pursuits.

I. Sloth is infamous. It draws after it a multitude of vices and a load of sorrows. Mans nature proves that he is made for action. Without being employed, his faculties are spoilt like metals eaten by rust, but polished by use. No condition is exempt from labour. The mind is a fertile soil, and if not cultivated will bring forth weeds. God brings men into judgment for neglecting to cultivate mind, body, talents, and conveniences of life which He has bestowed.

II. Labour is profitable. It restrains from sin, keeps from temptation, and satisfies cravings which could only otherwise be gratified by dissipation.

III. Piety is compatible with industry.

1. The fervent spirit is one that desires to please God. It is the same disposition directed to higher objects as actuate those who are in love with any earthly object.

2. Serving the Lord means doing good. Earthly affairs must not employ all our time.

IV. Arguments to urge this.

1. The character of Him we serve.

2. The nature of the service.

3. The reward which ensues. (J. J. S. Bird, B.A.)

Religion in common life

1. To combine business with religion is one of the most difficult parts of the Christians trial. It is easy to be religious in church, but not so easy in the market-place; and passing from one to the other seems often like transition from a tropical to a polar climate.

2. So great is this difficulty that but few set themselves honestly to overcome it. In ancient times the common expedient was to fly the world altogether; the modern expedient, much less safe, is to compromise the matter. Everything in its place. Prayers, etc., for Sundays, practical affairs for weekdays. Like an idler in a crowded thoroughfare, religion is jostled aside in the daily throng of life as if it had no business there. But the text affirms that the two things are compatible; that religion is not so much a duty as something that has to do with all duties, not for one day, but for all days; and that, like breathing and the circulation of the blood and growth, it may be going on simultaneously with all our actions.

3. True, if we could only prepare for the next world by retirement from this, no one should hesitate. But no such sacrifice is demanded. As in the material world, so in the moral, there are no conflicting laws. In the latter there is a law of labour, and as God has so constituted us that without work we cannot eat, so we may conclude that religion is not inconsistent with hard work. The weight of a clock seems a heavy drag on the delicate movements of its machinery, but it is indispensable for their accuracy; and there is an analogous action of the weight of worldly work on the finer movements of mans spiritual being. The planets have a twofold motion, in their orbits and on their axes--the one motion being in the most perfect harmony with the other. So must it be that mans twofold activities round the heavenly and earthly centres jar not with each other. And that it is so will be seen from the following considerations--

I. Religion is a science and an art, a system of doctrines to be believed and a system of duties to be done.

1. If religious truth were like many kinds of secular truth, hard and intricate, demanding the highest order of intellect and learned leisure, then to most men the blending of religion with the necessary avocations of life would be impossible. But the gospel is no such system. The salvation it offers is not the prize of the lofty intellect, but of the lowly heart. Christianity affords scope indeed for the former, but its essential principles are patent to the simplest mind.

2. Religion as an art differs from secular acts in that it may be practised simultaneously with all other work. A medical man cannot practise surgery and engineering at the same time, but Christianity is an all-embracing profession--the art of being and doing good, an art, therefore, that all can practise. It matters not of what words a copy set a child learning to write is composed; the thing desired is that he should learn to write well. So when a man is learning to be a Christian, it matters not what his particular work in life may be, the main thing is that he learn to live well. True, prayer, meditation, etc., are necessary to religion, but they are but steps in the ladder to heaven, good only as they help us to climb. They are the irrigation and enriching of the spiritual soil--worse than useless if the crop become not more abundant. No man can become a good sailor who has never been to sea, nor a good soldier by studying a book on military tactics; so a man by study may become a theologian, but he can never become a religious man until he has acquired those habits of self-denial, gentleness, etc., which are to be acquired only in daily contact with mankind.

II. Religion consists not so much in doing sacred acts as in doing secular acts from a sacred motive. There is a tendency to classify actions according to their outward form rather than according to their spirit. We arbitrarily divide literature and history into sacred and profane; and so prayer, Bible reading, public worship, etc.--and buying, selling, etc., are separated into two distinct categories. But what God hath cleansed, why should we call common? Moral qualities reside not in actions, but in the agent and his motive. A musical instrument may discourse sacred melodies better than the holiest lips, but who thinks of commending it for its piety? Just as there is no spot on earth but a holy heart may hallow, a base one desecrate; so many actions materially great and noble may, because of the spirit that pervades them, be ignoble and mean, and vice versa. Herod was a slave though he sat on a throne, but what kingly work was done in the carpenters shop at Nazareth! A life spent among holy things may be intensely secular, and a life spent in the throng may be divine. A ministers preachings may be no more holy than the work of the printer who prints Bibles, or of the bookseller who sells them, and public worship may be degraded into work most worldly. But carry holy principles with you into the world, and the world will become hallowed by their presence. A Christlike spirit will Christianise all it touches. Marble or clay, it matters not with which the artist works, the touch of genius transforms the coarser material into beauty, and lends to the finer a value it never had before. Rude or refined as our earthly work may be, it will become to a holy mind only material for a godlike life. Your conversation may not consist of formally religious words, but if it be pervaded by a spirit of piety it will be Christian nevertheless. To promote the cause of Christ by furthering every religious enterprise is your duty, but you may promote it as effectually in the family and society. Rise superior, in Christs strength, to all equivocal practices in trade; shrink from meanness, and let the abiding sense of Christs love make you loving, and then, while your secular life will be spiritualised, your spiritual life will grow more fervent.

III. As bearing on the same topic, note the minds power of acting on latent principles.

1. In order to live a religious life every action must be governed by religious motives. True, we cannot always be consciously thinking of religion, yet unconsciously we may be always acting under its control. As I do not think of gravitation when I move my limbs, or of atmospheric laws when I breathe, so with religion and daily work. There are undercurrents in the ocean which act independently of the movements of the waters on the surface: so there may dwell the abiding peace of God beneath the restless stir of your worldly business.

2. Remember, too, that many of the thoughts and motives which govern our actions are latent. While reading aloud, e.g., we are often carried along by the secret impression of the presence of a listener. So while business is being prosecuted may there not be a latent impression of the presence of God?

3. Have we not all felt anticipated happiness blending itself with busy work? The labourers evening release from toil, the schoolboys coming holiday, may illustrate that rest which remaineth for the people of God, the anticipation of which intermits not but gives zest to faithful service.

Conclusion:

1. The true idea of Christian life is not periodic observances, or acts of heroism. It is a great thing to be ready to die for Christ, but it is equally great to live for Him.

2. All who wish to live that life must--

(1) Devote themselves heartily to God through Christ. Life comes before growth. The soldier must enlist before he can serve.

(2) Continue with Christ. You cannot live for Him unless you live much with Him.

(3) Carry religious principle into everyday life. Then will your life be--

(a) Noble;

(b) Useful;

(c) Permanent. No work done for Christ ever perishes. (J. Caird, D.D.)

Religion in daily life

I. The great duties of daily life are indispensable to the development of the whole nature of man. The prayer-meeting, etc., were once spoken of as means of grace, and they are such when they produce grace. But it would seem as if they were meant to exclude common occupations; whereas, everything that pertains to the well-being of the individual and the community is part and parcel of the Divine scheme. Therefore the man who bends over his bench may be as really worshipping God as he who bends over the altar. Let us look at a few points which are needed to constitute a true manhood.

1. Order. How will you learn that? Not by hearing sermons about it or thinking of it; but by the conduct of business. Business trains. Punctuality and exactitude are learned in life.

2. Carefulness, frugality, benevolence, also spring out of dealing with practical life. If you shield your child from all avocations, he may learn a small round of such things in the family; but no such education does he receive as one that is pushed out into life. One may learn boating on a pond; but a man who does well on a pond may do poorly on the Atlantic. I am not one of those who revile the denizens of Wall Street. If some sink nearly to the bottom of the scale, others rise nearly to the top. If a man in that street goes steadily on with fidelity and trustworthiness, I think he reaches about as high a mark of honesty as any man on the globe. On the other hand, there may be many who are virtuous in the farmhouse, who, when they are brought into the street and under its influence, have been destroyed. They have not been drilled in street operations. How is it with soldiers? Raw recruits are easily scattered. Why? Because they have not had drill. So, in worldly affairs, a man cannot be trusted who has not been trained in the school of those affairs. When the spiritual disposition goes with diligence in business, men find more that follows manhood in its essential elements than can be found in any temple.

II. Every man ought to find his Christian life in connection with that which God has made his daily business.

1. There be many with whom religion is a kind of luxury, and business a necessary evil. They mean to be religious, therefore, on the Sabbath and in the church. But religion is right-acting as well as right-thinking. The schoolboys religion must lie in the duties of the schoolboy; the sailors in those of the mariner; the merchants in commercial life. You have no business to touch a thing which it is not right to do; and whatever it is right to do is compatible with fervency of spirit; and real service to the Lord.

2. How cold and cheerless is the palace where there is no love; but the old brown house where you were brought up, and the old fields over whose hills you have climbed--homely as these scenes are, is there anything so beautiful when you go back to them? It is what you have put on to these old things that makes them so dear to you. So the duties of life become more agree able by their association with that which is dear to us. The service of a mother to a child is invested with a feeling which makes it to the mother one of the most delightful of occupations; but the same service performed by any other would be odious to her. And that which we see in the mother extends more or less through every part of life. That to which you bring diligence, conscience, taste, and gladness becomes transformed. A noble-spirited man can redeem many duties which are in themselves unattractive, and make them beautiful.

3. There is no place where God puts you where it is not your duty to say, How shall I perfume this place and make it beautiful as the rose? If you are a boy in school you are to perform the duties which are assigned you by your master, by reason of your allegiance to Christ. You are working in a joiners shop; you are a shoemaker, a street-sweeper, or a boot-black; but, whatever you are, unless in some business that you know is wrong, you are not to say, How shall I get out of this occupation in order that I may be made a Christian? but, How, being a Christian, shall I work grace out of this occupation?

4. Exactitude, trustworthiness, where there is no eye but Gods to see. These things constitute taking up the cross. Parents say, Now, my son, if you wont eat any sugar or butter for six months in order that you may give to the missionaries, that will be taking up the cross. But there are enough crosses to take up without resorting to such modes as that. When a boy does not want to get up in the morning, and he gets up, he takes up the cross. When a person is cross before breakfast, that is a good time for him to take up the cross, by keeping his temper. Where one does not like to be punctual, there is a good opportunity for him to take up the cross. It is better to take up the cross in things that mean something. Men often seek artificial crosses to take up; but mostly we have crosses enough to take up in subduing the recreancy of our selfish nature to true kindness, and noble enterprise, and faithful manhood.

III. Mark the strange and incongruous ethics which men introduce into different departments of their lives. Men say that you cannot expect one to act in politics as he does in private life. Why not? Are there ten commandments for politics different from the ten commandments for the rest of life? Was the Sermon on the Mount given for men unknown to politics? It is said that you cannot expect a man to act in business as he would in his household. Why not? A man should be the same under all circumstances; and that which is true, honest, fair in the household, is true, honest, fair in the store and in the state. The scrupulousness of honour ought to augment in proportion to the enlargement of the sphere in which one acts. You cannot be a man of honour, though you tell the truth in your household and neighbourhood, if you lie without scruple in public affairs.

IV. Note the mistake and unreasonableness of those who propose to lead a Christian life before they die, but who think they cannot for the present enter upon it on account of their business. If religion were something apart from daily life, there might be some validity in this excuse; but if religion is the right conduct of a man, then everything is religious that tends to build up men in perfect manhood. Then why should one wait? Religion is to the soul what health is to the body. One does not say in respect to health, I will wait till I have perfected this or that before I recover. On the contrary, he says, In order that I may perfect my plans, I will seek health. A mans capacity to do business is improved by religion. There is nothing that one is called to do in life that he will not do better with a conscience void of offence and a heart at peace with God. (H. W. Beecher.)

A royal rule of life

I. Character comes out of work. It is what we do that educates us, rather than what we read or speculate about. Integrity of act cultivates integrity of heart; enthusiasm in effort resupplies the founts of enthusiasm in the will, and sympathetic activities nourish the emotion out of which they flow. As the roots of the oak reach down and out in the soil to the slenderest end, so strength of character is found in those unseen acts that run through the moments of each day.

II. Daily work assists us to larger and clearer views of Divine truth. The crazy fancies that have shattered or darkened communities came not from artisan, miner, or sailor, but from recluses. Work gives strength to the mind, and brings it to that point to which the gospel makes its appeal. Leisure has a charm, and inquiry a zest after toil. The best scholars have been trained in cities. In the country there is something of languor, but in the emulous activities of metropolitan life we make our faculties more acute and our inquisition of truth is more successful.

III. By work we enable ourselves to influence others for good. In society every one affects all. There is indeed peril in this fact. An unfaithful workman may introduce into your dwelling disease and death. A negligent pilot may plunge hundreds into sorrow. A bludgeon is not needed to destroy the eye, or a hammer to ruin a watch. A grain of dirt is sufficient in either case; and so it is with secret influences at work in society. Noble work will bless those we may never see, and give progress to what is best in human life. It is not wealth inherited that is the mightiest lever, but that which is gained by work. He who lays aside for Christ a portion of his daily wage of work, preaches to the world and thereby advances the cause of the Redeemer.

IV. If we are obedient to this rule of life, we shall gain the clearest impression of immortality. It is not in dreams that we come under the full power of the world to come; but often in toil we feel the dignity of manhood within us that is not yet revealed. The philosopher may doubt, and the enthusiast may feel that he has not grasped it; but the mother, busied with her humble service, does feel that a time is coming when her work wilt be recognised and rewarded. Of course, we may be so ardent in earthly pursuits as to forget everything else; but to the thoughtful worker this truth comes as an inspiring impulse. Conclusion: We gaze on the loveliness and quiet of the country, and fancy that there is the place to lead an unworldly life. Nay, there is worldliness there as truly as in Wall Street. Men fight about fences as we do about contracts. Here, indeed, in wealth and fashion and sensuality, worldliness takes root with satanic force; but here also are the finest specimens of Christian character illustrated. (R. S. Storrs, D.D.)

Sanctified toil

1. The rights of wealth are secured by diligence.

2. The snares of wealth are obviated by a fervent spirit.

3. The responsibilities of wealth are discharged by serving the Lord. (J. Lyth, D.D.)

Worship at work

Here is--

1. The diligent hand.

2. The fervent heart.

3. The single eye. (J. Lyth, D.D.)

Fervent in spirit.--

I. What is it to be fervent in spirit? To be serious and earnest in--

1. The exercise of graces; in our--

(1) Love to God (Deu_6:5; Mat_22:37).

(2) Desires of Him (Psa_42:1-2).

(3) Trust in Him (Job_13:25).

(4) Rejoicing in Him (1Pe_1:8).

(5) Zeal for His glory (1Co_10:31), which yet must be--

(a) Tempered with knowledge (Rom_10:2).

(b) Regulated by His Word.

(6) Repentance (Job_42:5-6).

(7) Faith in Christ (Jam_2:26).

2. The performance of duties in--

(1) Prayer (1Co_14:15).

(2) Hearing (Eze_33:31).

(3) Meditation (Psa_22:1-31.).

II. Why thus fervent in spirit?

1. The end of Gods giving us such active spirits is that we might employ them for Him (Pro_16:4).

2. These are businesses of the greatest concern (Deu_30:15).

3. Whatsoever is not done fervently is no good work (Ecc_9:10).

Conclusion:

1. Bewail your former indifference.

2. Be more serious for the future. Consider

(1) They are great works you perform (2Co_2:16).

(2) You cannot be too serious in them (Luk_17:10).

(3) Heaven will recompense all your labours (1Co_15:58) (Bp. Beveridge.)

Fervency of spirit

I. Wherein it consists--

1. In zeal for Gods glory.

2. Prompted by Gods love in the heart.

3. Awakened and sustained by Gods Spirit.

II. What are its evidences?

1. Diligence.

2. Fidelity.

3. Cheerful effort.

4. Constancy.

III. Where is it necessary? Everywhere.

1. In the Church.

2. In the world.

3. In the family.

4. In retirement. (J. Lyth, D.D.)

Fervency a test of spirituality

Among the wonders which science has achieved, it has succeeded in bringing things which are invisible and impalpable to our senses within the reach of our most accurate observations. Thus the barometer makes us acquainted with the actual state of the atmosphere. It takes cognisance of the slightest variation, and every change is pointed out by its elevation or depression, so that we are accurately acquainted with the actual state of the air, and at any given time. In like manner the Christian has within him an index by which he may take cognisance, and by which he may measure the elevation and degrees of his spirituality--it is the spirit of inward devotion. However difficult it may seem to be to pronounce on the invisibilities of our spirituality, yet there is a barometer to determine the elevation or depression of the spiritual principle. It marks the changes of the soul in its aspect towards God. As the spirit of prayer mounts up, there is true spiritual elevation; and as it is restrained and falls low, there is a depression of the spiritual principle within us. As is the spirit of devotion and communion with God, such is the man. (H. G. Salter.)

Fervour of spirit

The word fervent, in our tongue, would seem to indicate heat that prevails to such an extent as to break into a flame. In the Greek it is to be boiling hot. But whether it be the dry heat or the wet, it comes to the same point--namely, feeling, carried up to the point of disclosure.

I. Fervency is the law of Christian conduct, feeling, and life. We are to have fervid charity; not languid and somnolent charity, but a charity that flames, that boils. There is no feeling which answers to the test of the Word of God that is not fervent.

1. But are not the deepest feelings often voiceless? Yes, and latent feeling is often the deepest and the best; and there are ether expressions of it besides those of the tongue. The eye expresses it, the hand expresses it. The best mother is not the one who kisses her babe the oftenest, but the one that takes care of it the best. The best friends are not those that for ever hang upon your neck, but those whose whole life and occupation have found out how to serve you by the ten thousand amenities of love. But feeling must develop itself somehow. Feeling that does not do anything is like a candle unlighted, or a fire of green wood that smokes and does not burn.

2. The religious side of human nature must glow. Let your light shine before men. We must carry the light of feeling out to a boisterous world; and the feeling is to be carried up to an intensity such that it will burn or shine out, and be able to withstand the influences that are streaming from life on every side. Therefore you see it coupled with Not slothful in business. You are to carry your fervency into business; you are to adapt it to your business; you are to make it a part of your business, and so a part of your religion.

3. A great many Christians claim that there is a living force in them; but when you look you never see it--it is never disclosed. For the law of force is fervency, and no man can work with any great competency except by strong feeling.

II. The great truths of the gospel are to be accepted in their plenitude and reality only in a fervent state of mind. As I understand faith, it is such a quickening of the mind, such an expansion of its power, such a luminousness shining through it of the fires of a sanctified imagination working on moral and spiritual elements, that the whole man is lifted up into a higher sphere, and reasons upon things that are not in the vulgar court of a mere justice of the peace, but in the spiritual court of the Holy Ghost. What is God to the great mass of men? A fate; a fear; a dread; an abstraction; a machinist; a power hid behind government; a law; a something; a nothing. But when the soul has been kindled, and the understanding is regnant, and all the best affections cluster around the reason to give it expression, the heavens cannot contain God, and the earth is full of His glory and companionship. There is but one way in which you can have a sound theology, and that is by living so near to God that you have the witness of the Divine Spirit in you that you are the sons of God. If you can breathe into the Church of the Lord Jesus Christ such a vitality of faith as that the members of it are living in a fervent and burning zeal of Christian charity, you need not trouble yourself about doctrinal beliefs; they will take care of themselves. But if you spend all your force upon the externalities of doctrine and of church organisation, you will have a huge casket with a spurious jewel in it.

III. All unfervent, dull, and drowsy preaching is heretical. Anything that turns people out of the way, and imperils their souls, is heresy; and of all heresies there is none more deadly than a drowsy preacher. And yet, when a man comes that wakes up the congregation, there are a great many men that look up and say, Who knows whereunto this thing will grow? Why, yes, if sleep be piety, what will become of religion if men wake up? But life is above all price; and a man who is fit to preach at all, must be fit to preach because he has the power of inflammation. A man that cannot boil, and that cannot make anybody else boil; a man that cannot be blown into a flame, and cannot kindle a flame in others, is not fit to preach.

IV. All the conceptions of religious life that esteem strong feeling to be vulgar are unchristian and unphilosophical; they are utterly unallied to the whole nature of grace, or to the disclosure of Gods feeling in the human soul; and yet there are a great many who have such a conception. The substitution of decorum for emotion, of polish for deep feeling, of taste for conscience--in other words, the worship of culture--there can be nothing wider from the true spirit of the gospel than that. When men are thoroughly trained and cultivated, and have religious feeling, and have it fervently and deeply, it is a great deal better that they should express it with refinement and with genius, if it can be so expressed; but to have decorum, and taste, and cold intellectuality, and none of the fire of feeling, is to be idolatrous. It is to worship the senses, and that on a very low plane of life. It is better, a hundredfold, that there should be the utmost tumult of revival than that there should be simply a decorous stupor. Conclusion: And now, are you, that are grouped into a church, living, with real glow and fervour, a religious life? Do you love God, or do you only say you love Him? Do you love your fellow-men as yourself, or do you only say that you do in routine? Do you enjoy religion? Are you working in your several spheres with fervour? Is it not time that you should wake out of your sleep? The Master is going by, and the cry, The Bridegroom cometh, will sound in your ears before long. Are your lamps filled and burning? Do men feel the fire and the flame? Are you a power among men? May the Spirit of light, life, fire, and power come down into the hearts of every one of the members of this church, and of all disciples of every name gathered together this morning, brushing the ashes of the past away, kindle on the old altar a new flame that shall never go out. (H. W. Beecher.)

On the obligations to fervour of spirit

1. Fervour of spirit is, in general, opposed to lukewarmness and indifference. It denotes an uncommon application of mind, and a warmth of zeal bordering on transport, that moves every faculty of the soul, and carries all before it in the pursuit of what we highly value and desire. It does not consist merely in a few emotions of natural piety, neither is it a sudden blaze of religious fervour, which flashes for a moment like a meteor and as quickly disappears. It is a permanent and abiding principle of action, a beam from the Sun of Righteousness, which, bright at the outset, shineth more and more, till it reaches the fulness of its meridian splendour.

2. When this is displayed in its fullest extent, it is one of the noblest ornaments of the Christian. It is to the spiritual life what health is to the natural. It renders that active and spirited which, without it, were dull and almost lifeless.

3. As to our obligations to be fervent, note that--

I. It is enjoined by Gods positive command. The Scriptures abound in exhortations not merely to serve the Lord, but to do so with fervency and zeal, to work while it is day, for the night cometh, when no man can work. Many are the precepts which require us to be up and doing, to be zealous in good works, etc. There is nothing so offensive to God as lukewarmness and indifference.

II. God has a just right to it. He gave us our being at the first; by His providence our lives are daily sustained. Is it possible to render unto God more than His goodness gives Him a right to claim? All this, however, is but a small part of the obligation which His mercy has laid you under. Think only on the wonders of redeeming love. Can you, then, exceed in gratitude to such a Friend, and serve Him with too much zeal?

III. The difficulties connected with the service of God require it. Religion is not a matter of easy acquirement. The enemies we have to encounter are numerous and powerful, and, through them, we must fight our way to the ground which shall be our reward. Within, our hearts are deceitful above all things, and desperately wicked; then we have depraved appetites to restrain, and passions fed by indulgence to subdue. Has any of you made the attempt, and do you find it an easy matter? Besides, all who would love God and Christ Jesus must expect to meet with persecution. Amid so many perils, what need is there of fervour! Amid such obstacles, what but a zeal that knows no bounds would enable us to resist and overcome the enemies of our salvation!

IV. Let the example of the saints animate you to cultivate it. What was the distinguishing characteristic of Abraham, of Elijah, of Samuel, of Daniel, and of the others? It was zeal for the Lord, manifesting itself by obedience, holy, fervid, and strenuous exertion to promote the glory of God. In none, however, did this spirit more immediately display itself than in our blessed Lord and Saviour. The zeal of Thine house hath eaten Me up. (G. Milligan.)

Enthusiasm

I. What is enthusiasm? Enthusiasmos means the fulness of Divine inspiration, an absorbing, a passionate devotion to some good cause, the state of those whom St. Paul here describes as fervent, literally boiling in spirit, the spirit of man when transfigured, uplifted, dilated by the Spirit of God. Without enthusiasm of some noble kind a man is dead, and without enthusiasts a nation perishes. There are two forms which enthusiasm has assumed--the enthusiasm for humanity, and the enthusiasm for individual salvation. When the two have been combined; when the sense of devotion has been united with the exaltation of charity, it has produced the most glorious and blessed benefactors of the world. What was Christianity itself but such an enthusiasm? Learnt from the example, caught from the Spirit of Christ, the same love for the guilty and the wretched, which brought the Lord of glory down to the lowest depths, was kindled by His Spirit in the heart of all His noblest sons. Forgiven, they have longed with others to share the same forgiveness, and they have been ready to do all, and to dare all, for His sake who died for them. Again and again this Divine fire has died out of the world; again and again has it been rekindled by Gods chosen sons. What would the world have been without them? Ask what the world would be without the sun.

II. The enthusiasm of the student, artist, discoverer, man of science--what else could have inspired their infinite patience and self-sacrifice? It plunged Roger Bacon into torture and imprisonment; it made Columbus face the terrors of unknown seas; it caused years of persecution to Galileo, to Kepler, to Newton, to the early geologists, to Charles Darwin. What supported them was the fervency of spirit which prefers labour to sloth, and love to selfishness, and truth to falsehood, and God to gold.

III. The enthusiasm of the reformer. Think what Italy was fast becoming when Savonarola thundered against her corruption and apostacy. Think how an intolerable sacerdotal tyranny would have crushed the souls of men had not Wycliffe braved death to give the people of England their Bible. Think what truths would have been drowned in deep seas of oblivion if Huss had not gone calmly to the stake. Think what a sink of abominations the nominal Church of God might now have been if the voice of Luther had never shaken the world. Think how the Church of England might now be settling on her lees if such men as Wesley and Whitefield had not driven their fellows back to the simplicity which is in Christ Jesus.

IV. The enthusiasm of the missionary. In the first centuries every Christian looked on it as a part of his life to be Gods missionary, and for centuries the Church produced men like Boniface and Columban. Then for one thousand years the darkness was only broken by here and there a man like St. Louis of France, or St. Francis of Assisi. It is to Count Zinzendorf and the Moravians that we owe the revival of missionary zeal. In the last century missionaries were regarded as foolish and rash, and I know not what. When Carey proposed to go as a missionary to India, he was told that if God wished to convert the heathen He would doubtless do so in His own way. Think of Jn Eliot, the lion-hearted apostle of the Indians, and his motto that prayer and painstaking can accomplish everything. Think of young and sickly David Brainerd going alone into the wild forests of America and among their wilder denizens, with the words Not from necessity but from choice, for it seems to me that Gods dealings towards me have fitted me for a life of solitariness and hardship. Think of Adoniram Judson and the tortures he bore so cheerfully in his Burmese prison. And we, too, in these days have seen Charles Mackenzie leave the comforts of Cambridge to die amid the pestilent swamps of the Zambesi, and Coleridge Patteson, floating, with his palm branch of victory in his hand, over the blue sea among the Coral Isles. Nor do I know any signs more hopeful for the nation than these, that our public schools are now founding missions in the neglected wastes of London, and our young athletes are going out as poor men to labour in China and Hindustan.

V. The enthusiasm of our social philanthropists. Who can measure the good done by St. Vincent de Paul when he founded his Sisterhoods of Mercy? What man has done more for multitudes of souls than John Pounds, the Plymouth cobbler, who became the founder of ragged schools? What a light from heaven was shed on countless wanderers by Robert Raikes, John Howard, and Elizabeth Fry! Think, too, of the effort of Clarkson, Wilberforce, Sharp and Garrison in their efforts to liberate the slave. Conclusion: There are questions even more pressing and vital now than the slave trade was in the days of our fathers. Shame be on us if we prove ourselves degenerate sons! There are two particular evils which we must either conquer or be ruined by them. One is drink, the other is uncleanness. Are we to be such cowards as to leave these arrows to rankle and gangrene in the heart of England? If the Parliament of England will not deal with them, then the people of England must deal with them. (Archdn. Farrar.)

A fervent piety

I. The importance and the advantages of serving the Lord. Piety is enforced in these respects. Its obligation is indispensable; its beauty is supreme, and its utility is universal. It is not so much a single virtue, as a constellation of virtues. Here reverence, gratitude, faith, hope, love, concentre their rays, and shine with united glory. The most illiterate man, under the impressions of true devotion, and in the immediate acts of Divine worship, contracts a greatness of mind that raises him above his equals. Thereby, says an admired ancient, we build a nobler temple to the Deity than creation can present. Piety is adapted to the notions of happiness and chief good which all men entertain, although these notions were as various in themselves as the theories of philosophers have been about their object. Hither let the man of the world turn, that he may find durable riches, more to be desired than gold and all earthly possessions. Piety is the foundation of virtue and morality. True devotion strengthens our obligations to a holy life, and superadds a new motive to every social and civil duty. A good man is the guardian angel of his country. I shall only add on this head, that by serving the Lord here, we have an earnest and anticipation of the happiness of the heavenly state. Here the sun faintly beams, as in the dubious twilight; there he shines forth in full meridian glory.

II. To explain that fervour of spirit so requisite in the exercises of devotion, and enforce it with a few arguments.

1. By fervour of spirit, in general, is meant an uncommon application of mind in the performance of any thing, a warmth bordering upon transport, that moves every spring of the heart, and carries all before it, to gain its end. So that by a fervency of spirit in serving the Lord must be understood an ardent and active desire of loving the Lord, of worshipping Him in sincerity, and obeying His commands with all our heart, with all our soul, with all our mind, and with all our strength. True fervour of spirit proceedeth from above. It is a beam from the Father of lights, pure and benign, which at once enlightens and warms the mind.

2. To engage us more effectually to the performance of this part of our duty, let us consider the general obligations we lie under, as rational creatures, to serve the Lord with fervency of spirit, and then the particular obligations that arise from Christianity.

(1) In the first place, as the Almighty is the Creator of the world, and the Father of the human race, He is likewise their Preserver, and the Author of order and harmony in the universe. Seeing then He upholds our existence, and is the Parent of so many mercies, has He not, as our supreme Benefactor, a title to the service of our whole lives, and to all the fervent of our spirits?

(2) This will appear still more when we consider the superior obligations which we are laid under by Christianity. While many nations are sitting in darkness and the shadow of death, on us hath the Sun of Righteousness arisen in full glory. What thanks, what services, shall we not then render to our Supreme Benefactor, who has translated us from the kingdom of darkness into the kingdom of His Son! (J. Logan.)

Religious fervour

I. Fervour, in general, is opposed to lukewarmness or indifference, and denotes that edge or keenness, that activity and diligence, which we commonly exert in the pursuit of any object we highly value and wish to possess. Now the fervour whereof my text speaks hath religion, or the service of God, for its object. Love to God is the principle, the law of God is the rule, and His glory the end of all its operations. But as there are several counterfeits of this gracious temper, I shall endeavour to exhibit the properties of true Christian fervour.

1. That as the service of God is the proper object of true Christian fervour, this renders it necessary that we be thoroughly acquainted with the laws of God, that we may know what particular services He requires of us, and will accept at our hands.

2. As our fervour should be employed in the service of God, or in those duties that God hath plainly commanded, so it ought likewise to aim for His glory, otherwise it is unhallowed passion, which debaseth everything that proceeds from it. If God is glorified by his sufferings, the fervent Christian hath gained his end.

3. That this gracious temper extends its regards to all Gods commandments. It declines no duty that bears the stamp of His authority.

4. The distinguishing property of true Christian fervour is this: It will make us peculiarly attentive to our own behaviour, and begin with correcting what is faulty in ourselves.

5. Though true fervour begins at home, yet it is not always confined there. It was the speech of a wicked Cain, Am I my brothers keeper? The warm-hearted Christian extends his good offices to all around him, and useth all that power and influence which his station gives him to discourage vice and to advance the kingdom of Christ in the world.

6. That this fervour must be always under the direction of Christian prudence, that it may not break out into indecent heats, and carry us beyond the limits of our office or station in the society to which we belong.

II. To recommend and enforce this gracious temper. Consider--

1. That God deserves the most zealous and active service we can pay to Him.

2. God not only deserves such service as I am pleading for, He likewise demands it, and will not be put off with anything less. If any imagine that Christ came into the world to relax their obligations to a holy life, they are grossly mistaken; and if they act upon that principle, they shall find themselves fatally disappointed at last.

3. A motive to fervour and diligence in the service of God ariseth from the difficulties that attend our duty. It is no easy matter to pluck out a right eye, and to cut off a right hand. Besides, in the ordinary course of events, all that will live godly in Christ Jesus must suffer persecution in one kind or other. Such are the difficulties that attend religion; and do not these make zeal or fervour necessary.

4. That we should be fervent in spirit, serving the Lord; because it is absolutely impossible that we can do too much. One thing is certain, that the most serious Christians, when they came to die, have always lamented their former negligence; and the time is at hand when all the world shall confess that holy diligence was the truest wisdom. (R. Walker.)

Serving the Lord.--

Serving the Lord

I. What is it to serve God? It implies--

1. Our devoting ourselves wholly to Him and His way (2Co_8:5; Mat_6:24).

2. Subjecting ourselves to His will and laws (Psa_2:11-12).

3. Worshipping Him (Mat_4:10; Luk_2:37).

4. Walking in holiness and righteousness before Him (Luk_1:74-75).

5. Improving all for His glory.

II. How should we serve Him?

1. Reverently (Heb_12:28-29; Psa_2:11).

2. Obediently (1Sa_12:14).

3. Sincerely (Joh_4:24; Psa_51:6).

4. Readily and willingly (1Ch_28:9).

5. Only (Mat_4:10).

6. Wholly (Deu_10:12; Psa_119:6).

7. Continually (Luk_1:75).

III. Why serve the Lord?

1. He made us (Pro_16:4).

2. Maintains us (Act_17:28).

3. Has redeemed us (1Co_6:19-20).

Conclusion:

1. Unless you serve Him you must serve sin and Satan (Mat_6:24).

2. His service is the only liberty (Rom_8:21), and the highest honour (1. Samuel 2:30).

3. You vowed to serve Him in baptism (Deu_26:17-18).

4. All you can do is much less than you owe Him (Luk_17:10).

5. If you serve Him He will cause all things to serve you (Rom_8:28).

6. He will reward you hereafter. (Bp. Beveridge.)

Serving the Lord

I. What this implies.

1. Self-consecration.

2. The repudiation of all other service.

3. Complete devotion to His cause.

4. A steady aim at His glory.

II. Why should we undertake it? It is--

1. Due.

2. Reasonable.

3. Honourable.

4. The end of our being. (J. Lyth, D.D.)

Serving the Lord

It is said of Sister Dora that no matter at what hour the hospital door-bell rang, she used to rise instantly to admit the patient, saying, The Master is come, and calleth for thee.

Serving the Lord

The harmony of Scripture is admirable. He who weighed the mountains in scales has had a clear eye to the adjustment of truth in His Word. While the doctrinal part of Scripture is exceeding full, the practical part is not one whit less copious. In this verse this harmony is noteworthy. The Christian is not to be a worse tradesman because of his religion, but a better. At the same time, we must not neglect the spiritual because of the pressing demands of the temporal. The holy fire within our souls is to be constantly burning.

I. The essentials of all true service to God.

1. Divine acceptance. If a stranger should of his own accord visit your farm, and should commence driving the horses, milking the cows, reaping the wheat, and so on, if you had never employed him he would be fulfilling the part of an intruder rather than the office of a servant. Now it is not every man who is fit to be a servant of God. How should the thrice holy God be served by hands unwashed from sin? Unto the wicked God saith, What hast thou to do to declare My statutes?

(1) Hast thou then been bought with the great Masters money? Only the redeemed ones are reckoned by the Lord as servants in His household. The ungodly are slaves to Satan.

(2) Gods servant has been won by power as well as bought with price. Hast thou been compelled by Divine grace to leave thy sins? Israel would for ever have made bricks in Egypt if the Lord had not brought them forth with an outstretched arm.

(3) Gods servants are always such as are born in His house as well as bought with His money. Preliminary to all holy service must be regeneration. That which cometh from the crab will still be sour, plant the tree where you will. A sinner is unsuitable for service till he be new-created.

2. We must render our obedience to the Lord Himself. Much that is done religiously is not done unto God. Whose honour do you seek? for remember that which is uppermost in thy heart is thy master. Sinister motives and selfish aims are the death of true godliness.

3. We must serve God in the way of His appointment. If anything be done without orders, it may be excessive activity, but it is not service. How many think they are serving God when they have never turned to His commandments 1 What God doth not bid you hath no power over your conscience, even though pope and prelate decree it.

4. We must serve God in His strength. Those who attempt to perfect holiness without waiting upon the Holy Spirit for power, will be as foolish as the apostles had they commenced preaching without power from on high. Nothing will last but that which is wrought by Divine power.

5. We must stand continually ready to obey the Lords will in anything and everything without distinction. He who enlists surrenders his will to the discipline of the army and the bidding of the Captain. What hast thou to do with likings and dislikings? Servants must like that which their masters bid them.

II. Some of the modes in which we may serve the Lord.

1. It was an ordinance of David that the soldiers who watched by the stuff should be accounted to be as true soldiers as those who joined in the actual conflict. Hence I would say a word to those of you who cannot serve the Lord in direct activities. If the tongue speak not, yet if the life speak thou shalt have done God no small homage. If thou canst not help the cause of God in any other mode, at any rate there is open to thee that of fervent prayer. I doubt not that many sick beds are doing more for Christ than our pulpits. But in addition to this, the very weakest and worst circumstanced can speak at least now and then a word for Christ. Mother, with those babes around you, you have a field of labour among them. You whose occupations engross your time, I cannot imagine that God has given even to you a light which is quite covered with a bushel. They who give thousands to the cause of Christ do well, but they do no better than the widow who, having two mites, gave all.

2. But while we make room for comfort for those who abide by the stuff, we do not desire to console the idle; we are--

(1) To make known the gospel of Christ. It is a sad proof of our want of zeal that London is still so grossly ignorant of this. We are not responsible that the Hindoo or African worships his idols, but we are responsible that he has not heard of the atoning sacrifice of Christ.

(2) Through this we should aim at the conversion of sinners. We are not to be self-complacently content with having merely spoken the truth, we are to look for signs following.

(3) The reclamation of backsliders.

(4) The edification of one another.

III. The commendation which is due to this service. To serve God is--

1. The natural element of godliness. Heavenly spirits enjoy unbroken rest, but they find their rest in serving God day and night. Surely it is as much the element of a Christian to do good as for a fish to swim, or a bird to fly, or a tree to yield her fruits.

2. The highest honour. How men pride themselves on being attached to the train of great men! But what must it be to have God for your Master.

3. The highest pleasure. The happiest members of any church are the most diligent.

4. Soul education. No man grows to be a perfect Christian by lying on the bed of sloth. Our manhood is developed by exercise.

IV. The present need of this service. There is need enough of it in this city. The ignorance, poverty, misery, iniquity of London reek before God, and yet we gather in a little quiet place by ourselves, and we use the rosewater of self-complacency, and think that everything goes well. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Rom_12:11.—In your haste be not idle, in your business be not lazy. As to your zeal, being not indolent; fervent in spirit, taking advantage of opportunity. The Syriac, Arabic, and Ethiopic versions, and all the Greek scholiasts, read “serving the Lord.” The other reading, “serving the time,” mentioned by Ambrose, St. Jerome, and Ruffinus, seems to have had its rise from the abbreviation of the word in the manuscripts. Though it may have a good sense “by accommodating yourselves to present things, if tolerance be not unlawful.”

MAIN HOMILETICS OF THE PARAGRAPH.—Rom_12:11

Fervent in spirit.—As to zeal, being not indolent; fervent in spirit; serving the Lord, or taking advantage of opportunity. The Epistle to the Romans is a doctrinal book, and at the same time eminently practical. There is no book which contains passages more practical than those in these concluding chapters. So long as we read these practical teachings, so well adapted to all times, we are indifferent to the utterance of those who say that the Bible is a worn-out book. The Bible is no worn-out book for the true and the good. Its teachings adapted to all. Its soothing tones are welcome to the weary, worn, troubled, and distressed. Its stimulating utterances move to energy and to fervency of spirit.

I. A work to be done.—The work is that of serving the Lord in every department of life, and it is thus that in the best possible manner we take advantage of opportunity. It seems more reasonable to suppose that St. Paul should write “serving the Lord” than “serving the time.” The former includes the latter. Serving the Lord is the best way of serving the time. The man who serves the Lord faithfully is the one to take a wise and holy advantage of every opportunity. There can be no sublimer work than that of serving the Creator. This is the work to call forth man’s noblest energies. Other service calls forth only part of man’s nature, but this claims every power and faculty. Other service is only for a short period, and short as is the period the service palls upon the taste; but this service is for life, and for a life beyond this life; and it never loses its attractiveness to the spiritual man. It will ever show new beauties, expand fresh powers, and introduce varied pleasures to the soul. We are all called to this service. The command is to all, “Son, go work to-day in My vineyard.”

II. The manner in which the work is to be done.—By “fervent in spirit” is meant the active and energetic exercise of all those powers which distinguish man as an intellectual and a moral creature. It does not imply confusion or agitation. There must not be half-heartedness in this service. Fervency of spirit is not compatible with double service. It implies unity of heart. “Unite my heart to fear Thy name, to serve the Lord.” This fervency of spirit is illustrated by St. Paul himself when he says, “This one thing I do.” When a man is fervent in spirit about the accomplishment of any work, he becomes a man of one idea. Have we this fervency? Are our souls possessed of one idea? Let us seek to serve the Lord, and thus to serve our time to the best of our ability.

III. Fervency of spirit is enjoined upon us by:

1. Positive precept.—“Hear, O Israel, The Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength.” Fervency of spirit is required from him who is to serve God by the combination of every power and faculty of the nature. “Work out your own salvation with fear and trembling; for it is God that worketh in you both to will and to do of His good pleasure.” This fear and trembling does not lead to depression and paralysis of the powers, but to energy, to fervency of spirit. The kingdom of God is a strife and a battle, and the fervent in spirit overcomes in the conflict.

2. By implied directions. We are enjoined to be zealous of good works—zealously affected in a good thing. The zealous man is fervent in spirit, ardent in the pursuit of an object. How ardent should the Christian be who is pressing forward to apprehend that for which he is apprehended in Christ Jesus! The man who feels within himself the consuming force of a great principle is ardent, is fervent in spirit. The Christian should be a man on fire. The light glows within and radiates the circle he fills. Let us be more concerned about being ardent than about showing ourselves ardent. Let the ambition be, not to blaze, but to give light and heat—though the blazing man gains the world’s applause, while the true light-giving man treads the obscure pathway to heaven’s immortality.

3. By illustrious examples. We have the examples of Paul, of John, and of Peter. Consuming energy possessed their souls. In the whole range of the world’s history there are not found men so wonderfully earnest and fervent. Their intense zeal was such that we declare they were superhumanly endowed. The very reading of their lives stirs to greater fervency of spirit. Jesus left us an example that in all things we should follow His steps. His earthly life was marked by fervency of spirit. It was so great that He could say, “The zeal of Thine house hath eaten Me up.” Here was intense zeal in the pursuit of God’s glory which became a consuming fire. The strong nature of Jesus was being eaten up by His zeal. My little nature is scarcely warmed by the feeble spark of my zeal. This was so strong in Jesus that He forgot to take necessary food. Sublime forgetfulness! Divine memory of divine service producing consuming ardency!

4. By the difficulties of the course. Vigorous plants only can survive severe winters; vigorous Christians only can survive the rigours of time. Fervency of spirit will be a protection against the withering blasts of earth’s winters. There must be fervency of spirit if we are to outlive those unfavourable influences by which we are often surrounded.

5. By the blessings on the way and to follow. Great are the blessings on the way, and yet there are more to follow. Bright are the Christian’s privileges on the way, and yet there are brighter to follow. Gladsome are the songs which the Christian can sing on the way, and yet there are gladder to follow. Sweet are the viands which the Christian finds on the way, and yet there are sweeter to follow. Rich are the prospects on the way, and yet there are richer to follow. Dazzling crowns on the way, but a crown of unsullied and imperishable beauty to follow. The thoughts of present bestowals and of future glory should produce fervency of spirit.

The Christian spirit in business.—Christians must give themselves up to God, body and soul. To listen to doctrine is both good and necessary; but the listening is of no avail unless that doctrine and all the preaching about it lead to something practical. Men are but shabby specimens of the Christian life unless they prove experimentally how far they give themselves up to the perfect will of God. St. Paul sets forth many exhortations to godliness—e.g., a Christian must have genuine humility, or rather a right estimate of himself. He must also love truly; he must also abhor evil, have it in moral detestation. Like ivy clinging to the wall, he must cleave to the good; and so on. But a Christian also must be not slothful in business. A better rendering of this is: not so much in business, but in diligence, in zeal, in earnestness, we are not to be slothful. The whole verse suggests that the Christian life has two sides—the sacred and the secular. Some men are so thoroughly one-sided that they miss the very mark at which they aim. They need to learn that the Christian life has two sides, and that Christ demands of every Christian diligence in both.

I. Whence shall we get the true measure of a Christian’s life in this world?—From the Founder of Christianity. “The whole lesson of Christ’s life, the whole burden of His teaching, was that the common concerns of this life—its buying and its selling, its gaining and its losing, its working and its rest—shall be in like manner, by the unchanging purpose of a pure Christian spirit, a true son of God, ennobled with the essential qualities that make a heaven of heaven.” Public life got its guinea-stamp from Jesus. Cæsar must have his due. In all Christ’s teaching it was a question of right things in right places—e.g., commerce: bad in God’s house; commendable in the world.

II. The question of worldly duty.—The most secular duties may be performed in a way that is pleasing to God. Men have often gone wrong on the question of worldly duty. Too much discrimination between godliness and worldliness. Consequently we have too narrow standards. The extreme notions that are held are hard to reconcile with Christ’s words to Christians: “Ye are the salt of the earth,” “the light of the world.” Worldly men, on the other hand, have narrow notions of religion. It is a mistake to say that business, and all kinds of world-life and energy, have ever been pronounced as opposed to godliness.

III. The great secret of true world-life depends on the motive that lies behind it.—There may be business, backed by good motive, and it may be more acceptable in God’s sight than a religion splendid to look upon, but having no special motive, or a very bad one. Business done on godly principles—though curtailed thereby—far better than great gains made by questionable practices. What we want is to have our lives set squarely upon a sound basis. Christ gave us the standard for daily living, and therein we find that purity of spirit is one of its leading features.

IV. The sound basis of all worldly occupation is Christ.—Base every method of your lives upon Him who became man, not only to go through that final agony that won the world’s redemption, but also that He might show us how to live. A man who copies Him is the Lord’s freeman. If we would live aright, we must seek to be in right relations or harmony with all truths, all facts, and all realities in this world, as well as the world to come—otherwise there is no possibility of hearing the “Well done.”—Albert Lee.

Religion and business.—It is said of the divine Founder of our religion that He knew what was in man, and no better proof of the assertion could be furnished than is supplied by the religion itself. For it addresses itself to man as he is—that is, not as a spiritual being merely, not as a perfect being at all, nor yet as a being who has got into some wrong world, and who should be only too anxious to get out of it again; but it rather addresses itself to him as one who has work in the world to do, and duties towards the world to discharge, and faculties, both of body, soul, and spirit, which in the world are to find their proper employment and exercise.

I. In the command that we are to be “not slothful in business” we seem to have a recognition of the principle that a life of ardent labour is an almost universal necessity belonging to our present state.—And it is so; it is part of our fallen heritage. The wisdom of the appointment is seen in many ways. Continued employment keeps the soul from much evil. Active engagements give a healthy tone to the mind; they strengthen the moral energy of the will; they prevent a good deal of the listlessness and inconstancy and utter feebleness of character, so often found in those who, having no stated occupation, and having nothing to compel prompt action, will do and undo, resolve and alter their resolve, continually a prey to the first ascendant influence, the sport of every wind that blows.

II. There is nothing in the business of life, as such, which is incompatible with the claim of godliness.—There is to be no room for the charge against us of slothfulness in business, and yet it is to be rightly said of us that we are serving the Lord. Religion consists, not so much in the superaddition of certain acts of worship to the duties of common life, as in leavening the duties of common life with the spirit of religious worship. It is worship in the husbandman when he tills the ground with a thankful heart; it is worship in the merchant when for all successes he gives God the glory; the servant who in all good fidelity discharges the duties of his trust is offering unto God a continual sacrifice; and to walk humbly and obediently in the calling to which He hath called us is to be “fervent in spirit, serving the Lord.”

III. So far from the active duties of life presenting any barrier to our proficiency in personal religion, they are the very field in which its highest graces are to be exercised and its noblest triumphs achieved. The hindrance to our spiritual proficiency is not in our occupation, but in ourselves.—D. Moore.

SUGGESTIVE COMMENTS ON Rom_12:11

“Secular and spiritual.”—There is no such thing as “secular and sacred” in the whole realm of a good man’s life. The “secular” is “spiritual” when a “spiritual” man touches it; the “spiritual” is “secular” when the “secular” man seizes it. All good work well done is sacred. The counting-house ought to be as holy as the pulpit—and often is. Professor Stuart is right: “Religion is not a thing of the stars, it is a thing of the streets.”—Aked.

Business needful.—In the light of all I know of Jesus, I am constrained to lay down this axiom, that business is a good thing. Jesus never gainsays that. It is said of Him, that the light is too rich and clear upon the life of Christ to-day for any man to tell us that in order to be holy we must go away in dens and caves, and avoid the emporiums of the world, and not live the world’s life. That is not true. “It was not the world, but its spirit, that Christ hated. He forswore not men, not markets, not commerce. No; but the spirit which filled men as they engaged in all these. It was not the world’s work, the world’s ambitions, that He hated. I say it was the spirit in which these were realised that Christ utterly abjured. He did not condemn money-changing and merchandise; but He burned with the still fires of unimpassioned anger when men did these things in His Father’s house. The spirit was base, not the act; the purpose was ignoble, not the thing.”

The most secular duties may be performed in a way that is pleasing to God. And by duties I mean those which radiate in all directions—God-ward, manward, heavenward, earthward. Duty merges in heaven and earth. It is like the middle point of day; one knows not whether it belongs more to daybreak or to sunset. As a rule men have discriminated between heaven and earth, godliness and worldliness; but they have never caught the idea that God has joined the two, and that it is wrong to divorce them.

Dr. Parker says that he infers from Christ’s treatment of the scribes and Pharisees that it is possible for men to deceive themselves on religious methods—to suppose that they are in the kingdom of God when they are thousands of miles away from it. Is it possible that any of us can have fallen under the power of that delusion? I fear it may be so! What is your Christianity? A letter, a written creed, a small placard that can be published, containing a few so called fundamental points and lines? Is it an affair of words and phrases and sentences following one another in regulated and approved succession? If so, it is a little intellectual conceit. Christianity is life, love, nobleness,—it is sympathy with God.—Albert Lee.

MAIN HOMILETIC S OF THE PARAGRAPH.—Rom_12:12

Three needful mental conditions.—A book which is to be a guide for all must not be of such an elaborate character as to task the energies of its readers. A sailor’s chart must not be a scientific, geographical, and historical work. The Bible is a book for mankind, and must be both brief and comprehensive. If a man truly desire to live right, he will have no practical difficulty. In this twelfth chapter are rules of life precise and yet sufficiently comprehensive. Here are three rules: in hope be joyful; in sufferings be steadfast; in prayer be unwearied. Here are three states in which the Christian may be found, and three conditions proper to those states. It is a wise conception to place tribulation between hope and prayer. Tribulation is calculated to depress, but hope energises and gives courage. Tribulation drives to prayer, and finds in the exercise sustaining power. The man supported in tribulation on two sides, by hope and prayer, will come off conqueror in every trial.

I. The state of hope and the joyful mental condition.—Hope is a great sustainer. The human mind is ever forecasting the to-morrows. Man never is but always to be blest. The darkest day, live till to-morrow, will have passed away. The schoolboy, the apprentice, the business man, all hope. A dreary world if hope were banished from hearts and homes. When old age creeps on apace, when the bright visions of time have vanished, when the backward glance is disappointing and the onward earthly look is darkening, it is sweet to look by hope to the bright sphere where all true hopes will be realised. “Christ in you the hope of glory.” Faith in Christ the foundation of hope which will not disappoint. He is both the giver and sustainer of hope. It is a blessed thing to possess a good hope through grace. The man who possesses this hope can rejoice more than one who has found great spoil. He goes rejoicing all the day, and he can even sing songs in the night-time of his earthly pilgrimage. “Rejoicing in hope.” He encourages great joy, for he has great expectations.

II. The state of tribulation and the patient mental condition.—Tribulation is a process through which the Christian must pass. We must through much tribulation enter into the kingdom of God. It is the narrow doorway and the rugged pathway to every high throne. No kingship here or hereafter without tribulation. No royalty of nature without suffering. No nobility of character without the tribulation. A Straitened way, a compressed course, for the sons moved by high ambitions. One in his parable describes the way to instruction much in the same way as our Lord describes the way to heaven. “Do you not see,” says the old man, “a little door, and beyond the door a way which is not much crowded, but very few are going along it, as seemingly difficult of ascent, rough and stony?” “Yes,” answers the stranger. “And does there not seem,” continues the old man, “to be a high hill, and a road up it very narrow, with precipices on each side? That is the way leading to true instruction.” “Strait is the gate and narrow is the way which leadeth to life, and few there be that find it.” The way to all heavens is the way of tribulation. It separates the chaff from the wheat in character. It prepares for divine uses. It fits for noble employments and for highest positions. Patience is the needful mental condition, the enduring power of great souls. The patience of God’s heroic saints is marvellous. What do I see in my vision? A long cloud of witnesses pressing through the highways of life whose patience is crowned by the inheritance of the promises.

III. The state of prayer and the unwearied mental condition.—“Continuing instant in prayer.” We still repeat the old questions, What is the Almighty that we should serve Him? and what profit shall we have if we pray unto Him? God anticipated the modern sceptic. Is there anything new under the sun? We question, but we continue to pray. In tribulation the soul of man rises up above its scepticism and gives itself to prayer. How strange that prayer cannot be banished from the world! Philosophy cannot hush the voice of prayer. Strange, yet not strange, for prayer is the upward look of humanity, and the human must look to the divine, as the flowers seek the sun, as the climbing plant stretches out for support. Let us show what profit continuing instant in prayer will produce:

1. Continuing instant in prayer is the way to gain strength. If it be true that prayer is the life of the Christian, if by this exercise we gain supplies from heaven, then it must be by prayer that we put on strength. There is a method of invigoration at the believer’s disposal. “They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.” The promise is definite. Though science so called tries to reason us away from the exercise, though scepticism hurls its shafts of ridicule, and though many hurry past to try other means of gaining strength, we will wait upon the Lord until weakness departs and the strength of moral manhood is obtained—until with eagles’ pinions we may soar above the earth, mists, and clouds, where undisturbed we may catch the many voices that sound their sublime anthems across the heavenly plains—until running in the Christian course does not weary, and we can walk with those mighty men of old who had power to walk with God on earth, and then were translated to walk unabashed amid angels and archangels, with cherubim and seraphim, and all those who walk in the light ineffable. The praying man must be strong, for thus he moves into the life-giving sunlight. “The Lord God is a sun and shield: the Lord will give grace and glory”—the grace to overcome weakness and to grow in strength, the glory of a mighty warrior who triumphs over every foe. We must place ourselves in the sunlight by prayer. God promises, “I will be as the dew unto Israel.” By this figure is denoted the genial influences, vigour, and strength which God will impart unto His people. There must be certain conditions of the plant in relation to the surrounding atmosphere if the pearly dewdrop is to be formed on its surface and is to exert its reviving force. The certain conditions which God requires for the fulfilment of His gracious promise are a heart open to receive, a spirit of prayer and of supplication. The man becomes strong into whose soul God distils the dew of His reviving influences. By prayer we must go to the Fountain of living waters, and be refreshed; by prayer and meditation we must feed upon the Bread of life, and thus put on strength. We need the baptism of a praying spirit. We have all kinds of men—scientific, scholarly, rhetorical, oratorical, energetic. We have men of business-like capacity, men great in books and mighty in speech; but have we a sufficient number of the men of prayer, who plead earnestly in their closets, who by intercessory prayer put the God of Jacob to the test? Oh for prayers the expression of hearts inhabited by the eternal Spirit,—prayers that witness to an overflowing plenitude of spiritual life; prayers manifesting themselves in nobleness of character, in kindness of nature, in benevolence of disposition, and in a cheering beneficence as its outcome! If we had this true prayer, what spiritual vigour would pervade the Church, and how she would move on in a career of ever-expanding conquest!

2. Continuing instant in prayer is the way to experience its efficacy. What would be St. Paul’s answer to those who talk about the folly of supposing that the order of nature is to be disturbed by the force of prayer, that inevitable law is to give place to the cries and necessities of an insignificant creature, that the movements of worlds are to be checked by the voice of one who is but as an atom and whose removal would soon be forgotten? His answer is continuance in prayer. Let gnostics and agnostics, let scientists and evolutionists, let sceptics and philosophers, write, reason, and refute, but we will give ourselves to prayer. The workings of natural laws may be guessed at; but the workings of God’s spiritual laws are along high pathways which no scientist knoweth and which the keenest eye has not yet seen. However, we will give ourselves to prayer, for we have felt its power and preciousness, and so felt as not to be disturbed by clever opponents. When confined to prison, prayer is our only support and comfort; prayer only can give us songs in the night.

3. Continuing instant in prayer is the way to surmount temptation. Introspection is not always productive of peaceful results even when good men carry on the process. Looking inward may ofttimes fail, but looking upward and Godward should never fail. God looks to the heart, and He will not fail to help His suffering sons. Faith in God, continuing instant in prayer, will strike the good old song, “God is our refuge and strength, a very present and an ever-present help in trouble.” The face of the dying Stephen was glorified because he saw a divine Helper in heaven; the stoned was far happier than the stoners. The mighty God helped and cheered. Prayer endows with patience in tribulation, gives songs in the prison cell, turns the dreary dungeon into a palace beautiful, transforms the sluggish streams of earth into the fashion of the river of bliss that flows o’er Elysian flowers hard by the throne of God, through landscapes of perpetual beauty. Prayer paints the rainbow of hope on the tears of tribulation; prayer brings the sunlight of heaven behind our darkest clouds, and makes them glorious with their exquisite tinting and drapery of purple and of gold; prayer shapes the lava which the volcano of earthly disaster has sent forth in molten streams into beautiful and glorified forms. Out of the ashes of our earth fires arise eternal riches. If men be not made spiritually strong by prayer, there is no other known method by which strength can be obtained. But they have been and may be so again. Joyfulness in hope, patience in tribulation, have been the result of continuing instant in prayer. Let us still pray in faith and in constancy, and we shall find that prayer has power, that prayer has beneficial influences, that prayer has wondrous results.

Pray on, and pray fervently.—“Continuing instant in prayer.” Prayer takes for granted that God is full, and we are empty. The creature is finite, alike in evil and in good. Our poverty and want must ever be a mere nothing in comparison with the fulness of Him who filleth all in all. Prayer takes for granted that there is a connection between this fulness and our emptiness. The fulness is not inaccessible. It is not too high for us to reach, or for it to stoop. Prayer takes for granted that we are entitled to use this channel, this medium; and that, in using it, there will be a sure inflow of the fulness into us. “Every one that asketh receiveth.” Prayer takes for granted expectation on our part. If, then, we examine our prayers, and strip them of all that is not prayer, how little remains! Let us mark such things as the following in reference to this kind of prayer:

1. The irksomeness of non-expecting prayer. Sometimes there may be such an amount of natural feeling as may make what is called “devotion” pleasant. But in the long run it becomes irksome, if not accompanied with expectation, sure expectation.

2. The uselessness of non-expecting prayer. It bears no fruit; it brings no answer; it draws down no blessing.

3. The sinfulness of non-expecting prayer. The utterance of petitions is nothing to God; it does not recommend the petitioner.—H. Bonar.

SUGGESTIVE COMMENTS ON Rom_12:12

Constant prayer.—Cornelius prayed to God alway. The stated devotions were not wanting, but the life itself was a prayer in action. He was a man seeking God not in words only, but in all that he did. And in our busy, practical times we can only hope to pray to God always in that sense. Pressing duties encroach on meditation; their urgency engenders habits foreign to meditation. Too fast for our sight flash the thousand wheels of the great social machine, on which we are whirled round as a small part. Those constrained faces knit with anxiety that haunt you in the streets, those lips whispering busily to themselves in the crowded thoroughfare—those thousand vehicles locked in confusion at the confluence of streets, with all the occupants goaded to impatience by the words “too late”—they all remind us of the impetuous age in which we live. Who can pray to God always amidst such dire confusion? Do not despair even of that. Amidst the money-changers’ tables you cannot pray as in the precincts of the temple. But there is a kind of work that becomes a prayer: Laborare est orare. From the most active life in this great city may be daily floating up, for aught we know, to the throne of the Most High an incense of worship more pure than any that issues from the quiet chamber of the pious recluse. I do not speak of acts of mercy and almsgiving only; that there is a prayer in these all would admit. They are an imitation of, and therefore a longing after, the loving Son of God, who is our example. For amongst men, and in aiding men, or in striving with them, do we, the disciples, find our education, as our Master made the scene of His ministry in the midst of the men whom He would serve. The soul in retirement has often grown sickly with over-consciousness of itself, and invented needs and called for help against phantoms of its own creation. But the trials that surround us in our daily duties are those which God has made for us; and to Him we turn for strength to surmount them. Turn, then, to Him; make frequent approaches to His throne, at any time, in any place; ask His help for any undertaking; and if it be one which you dare not bring before Him, abandon it. Such a practice, to use the words of Bishop Taylor, “reconciles Martha’s employment with Mary’s devotion, charity, and religion—reconciles the necessities of our calling and the employments of devotion. For thus in the midst of business you may retire into your chapel—your heart—and converse with God by frequent addresses and returns.” And the fruits of this practice will be justice and uprightness in action, forbearance towards others, kindness towards the helpless, love towards all.

ILLUSTRATIONS TO CHAPTER 12

Rom_12:11. Prescott’s perseverance.—Some years ago a student in college lost one of his eyes by a missile thrown by a classmate. His other eye became so affected by sympathy that its sight was endangered. The best oculists could not relieve him. He was sent to Europe for medical treatment and change of climate, and tarried there three years, when he returned with only part of an eye, just enough vision to serve him in travelling about, but too little for reading. His father was an eminent jurist, and designed his son for the bar, but this calamity quenched his aspirations in that direction. He resolved to devote himself to authorship in the department of historical literature. He spent tea years in laborious systematic study of the standard authors before he even selected his theme. Then he spent another ten years in searching archives, exploring masses of manuscripts, official documents and correspondence, consulting old chronicles, reading quantities of miscellaneous books, and taking notes—all through the eyes of others—before his first work was ready for the press—Ferdinand and Isabella. Prescott was forty years of age when he gave this remarkable history to the public. Then followed his Mexico, Peru, and Philip the Second, works that have earned for him the reputation of a profound historian on both sides of the Atlantic. Noble work for any man with two good eyes! Noble work for a man with none!

Rom_12:12. Prayer, a necessity of Christian life.—There is a class of animals, neither fish nor sea-fowl, that inhabit the deep. It is their home; they never leave it for the shore; yet, though swimming beneath its waves and sounding its darkest depths, they have ever and anon to rise to the surface that they may breathe the air. Without that those monarchs of the deep could not live in that dense element in which they move and have their being. And something like what they do through a physical necessity the Christian has to do by a spiritual one. It is by ever and anon ascending to God, by soaring up in prayer into a loftier, purer region for supplies of grace, that he maintains his spiritual life. Prevent these animals from rising to the surface, and they die for want of breath prevent him from rising to God, and he dies for want of prayer.—Dr. Guthrie.

Rom_12:12. Spirit of prayer.—During the blizzard a few years ago in America, many of the telegraph wires were prostrated, and messages were sent to Chicago by the way of Liverpool, England; and the answer, after a while, came round by another circuit. And so the prayer we offer may come back in a way we never imagined; and if we ask to have our faith increased, although it may come by a widely different process to that which we expected, our confidence will surely be augmented.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Romans

A TRIPLET OF GRACES

Rom 12:11.

Paul believed that Christian doctrine was meant to influence Christian practice; and therefore, after the fundamental and profound exhibition of the central truths of Christianity which occupies the earlier portion of this great Epistle, he tacks on, with a ‘therefore’ to his theological exposition, a series of plain, practical teachings. The place where conduct comes in the letter is profoundly significant, and, if the significance of it had been observed and the spirit of it carried into practice, there would have been less of a barren orthodoxy, and fewer attempts at producing righteous conduct without faith.

But not only is the place where this series of exhortations occur very significant, but the order in which they appear is also instructive. The great principle which covers all conduct, and may be broken up into all the minutenesses of practical directions is self-surrender. Give yourselves up to God; that is the Alpha and the Omega of all goodness, and wherever that foundation is really laid, on it will rise the fair building of a life which is a temple, adorned with whatever things are lovely and of good report. So after Paul has laid deep and broad the foundation of all Christian virtue in his exhortation to present ourselves as living sacrifices, he goes on to point out the several virtues in which such self-surrender will manifest itself. There runs through the most of these exhortations an arrangement in triplets-three sister Graces linked together hand-in-hand as it were-and my text presents an example of that threefoldness in grouping. ‘Not slothful in business; fervent in spirit; serving the Lord.’

I. We have, first, the prime grace of Christian diligence.

‘Not slothful in business’ suggests, by reason of our modern restriction of that word ‘business’ to a man’s daily occupation, a much more limited range to this exhortation than the Apostle meant to give it. The idea which is generally drawn from these words by English readers is that they are to do their ordinary work diligently, and, all the while, notwithstanding the cooling or distracting influences of their daily avocations, are to keep themselves ‘fervent in spirit.’ That is a noble and needful conception of the command, but it does not express what is in the Apostle’s mind. He does not mean by ‘business’ a trade or profession, or daily occupation. But the word means ‘zeal’ or ‘earnestness.’ And what Paul says is just this-’In regard to your earnestness in all directions, see that you are not slothful.’

The force and drift of the whole precept is just the exhortation to exercise the very homely virtue of diligence, which is as much a condition of growth and maturity in the Christian as it is in any other life. The very homeliness and obviousness of the duty causes us often to lose sight of its imperativeness and necessity.

Many of us, if we would sit quietly down and think of how we go about our ‘business,’ as we call it, and of how we go about our Christian life, which ought to be our highest business, would have great cause for being ashamed. We begin the one early in the morning, we keep hard at it all day, our eyes are wide open to see any opening where money is to be made; that is all right. We give our whole selves to our work whilst we are at it; that is as it should be. But why are there not the same concentration, the same wide-awakeness, the same open-eyed eagerness to find out ways of advancement, the same resolved and continuous and all-comprehending and dominating enthusiasm about our Christianity as there is about our shop, or our mill, or our success as students? Why are we all fire in the one case and all ice in the other? Why do we think that it is enough to lift the burden that Christ lays upon us with one languid finger, and to put our whole hand, or rather, as the prophet says, ‘both hands earnestly,’ to the task of lifting the load of daily work? ‘In your earnestness be not slothful.’

Brethren, that is a very homely exhortation. I wonder how many of us can say, ‘Lord! I have heard, and I have obeyed Thy precept.’

II. Diligence must be fed by a fervent spirit.

The word translated ‘fervent’ is literally boiling. The metaphor is very plain and intelligible. The spirit brought into contact with Christian truth and with the fire of the Holy Spirit will naturally have its temperature raised, and will be moved by the warm touch as heat makes water in a pot hung above a fire boil. Such emotion, produced by the touch of the fiery Spirit of God, is what Paul desires for, and enjoins on, all Christians; for such emotion is the only way by which the diligence, without which no Christian progress will be made, can be kept up.

No man will work long at a task that his heart is not in; or if he does, because he is obliged, the work will be slavery. In order, then, that diligence may neither languish and become slothfulness, nor be felt to be a heavy weight and an unwelcome necessity, Paul here bids us see to it that our hearts are moved because there is a fire below which makes ‘the soul’s depths boil in earnest.’

Now, of course, I know that, as a great teacher has told us, ‘The gods approve the depth and not the tumult of the soul,’ and I know that there is a great deal of emotional Christianity which is worth nothing. But it is not that kind of fervour that the Apostle is enjoining here. Whilst it is perfectly true that mere emotion often does co-exist with, and very often leads to, entire negligence as to possessing and manifesting practical excellence, the true relation between these is just the opposite-viz. that this fervour of which I speak, this wide-awakeness and enthusiasm of a spirit all quickened into rapidity of action by the warmth which it has felt from God in Christ, should drive the wheels of life. Boiling water makes steam, does it not? And what is to be done with the steam that comes off the ‘boiling’ spirit? You may either let it go roaring through a waste-pipe and do nothing but make a noise and be idly dissipated in the air, or you may lead it into a cylinder and make it lift a piston, and then you will get work out of it. That is what the Apostle desires us to do with our emotion. The lightning goes careering through the sky, but we have harnessed it to tram-cars nowadays, and made it ‘work for its living,’ to carry our letters and light our rooms. Fervour of a Christian spirit is all right when it is yoked to Christian work, and made to draw what else is a heavy chariot. It is not emotion, but it is indolent emotion, that is the curse of much of our ‘fervent’ Christianity.

There cannot be too much fervour. There may be too little outlet provided for the fervour to work in. It may all go off in comfortable feeling, in enthusiastic prayers and ‘Amens!’ and ‘So be it, Lords!’ and the like, or it may come with us into our daily tasks, and make us buckle to with more earnestness, and more continuity. Diligence driven by earnestness, and fervour that works, are the true things.

And surely, surely there cannot be any genuine Christianity-certainly there cannot be any deep Christianity-which is not fervent.

We hear from certain quarters of the Church a great deal about the virtue of moderation. But it seems to me that, if you take into account what Christianity tells us, the ‘sober’ feeling is fervent feeling, and tepid feeling is imperfect feeling. I cannot understand any man believing as plain matter-of-fact the truths on which the whole New Testament insists, and keeping himself ‘cool,’ or, as our friends call it, ‘moderate.’ Brethren, enthusiasm-which properly means the condition of being dwelt in by a god-is the wise, the reasonable attitude of Christian men, if they believe their own Christianity and are really serving Jesus Christ. They should be ‘diligent in business, fervent’-boiling-in spirit.

III. The diligence and the fervency are both to be animated by the thought, ‘Serving the Lord!’

Some critics, as many of you know, no doubt, would prefer to read this verse in its last clause ‘serving the time.’ But that seems to me a very lame and incomplete climax for the Apostle’s thought, and it breaks entirely the sequence which, as I think, is discernible in it. Much rather, he here, in the closing member of the triplet, suggests a thought which will be stimulus to the diligence and fuel to the fire that makes the spirit boil.

In effect he says, ‘Think, when your hands begin to droop, and when your spirits begin to be cold and indifferent, and languor to steal over you, and the paralysing influences of the commonplace and the familiar, and the small begin to assert themselves-think that you are serving the Lord.’ Will that not freshen you up? Will that not set you boiling again? Will it not be easy to be diligent when we feel that we are ‘ever in the great Taskmaster’s eye’ ? There are many reasons for diligence-the greatness of the work, for it is no small matter for us to get the whole lump of our nature leavened with the good leaven; the continual operation of antagonistic forces which are all round us, and are working night-shifts as well as day ones, whether we as Christians are on short time or not, the brevity of the period during which we have to work, and the tremendous issues which depend upon the completeness of our service here-all these things are reasons for our diligence. But the reason is: ‘Thou Christ hast died for me, and livest for me; truly I am Thy slave.’ That is the thought that will make a man bend his back to his work, whatever it be, and bend his will to his work, too, however unwelcome it may be; and that is the thought that will stir his whole spirit to fervour and earnestness, and thus will deliver him from the temptations to languid and perfunctory work that ever creep over us.

You can carry that motive-as we all know, and as we all forget when the pinch comes-into your shop, your study, your office, your mill, your kitchen, or wherever you go. ‘On the bells of the horses there shall be written, Holiness to the Lord,’ said the prophet, and ‘every bowl in Jerusalem’ may be sacred as the vessels of the altar. All life may flash into beauty, and tower into greatness, and be smoothed out into easiness, and the crooked things may be made straight and the rough places plain, and the familiar and the trite be invested with freshness and wonder as of a dream, if only we write over them, ‘For the sake of the Master.’ Then, whatever we do or bear, be it common, insignificant, or unpleasant, will change its aspect, and all will be sweet. Here is the secret of diligence and of fervency, ‘I set the Lord always before me.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

12:11 but work hard and serve the Lord enthusiastically: As Christians, we are to be passionate about our faith and eager to fulfill our ministry to others within the church.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 12:11. Τῇ σπουδῇ—τῷ πνεύματι, in diligence [business, Engl. Vers.]—in spirit) The external or active, and the internal or contemplative life is thus set in due order.—τῷ Κυρίῳ δουλεύοντες, serving the Lord) We ought to serve Christ and God, Rom 12:1, ch. Rom 7:6, Rom 14:18, Rom 16:18; Act 20:19; Php 3:3; Psa 2:11, where serving and rejoicing are parallel, as in this passage. [See Appendix. Crit. Ed. II. on this passage, which shows that the reading καιρῷ[132] is quite unsupported and unworthy of the apostle. Not. crit.]

[132] AB and prob. all Gr. MSS. of Jerome, Vulg. and most Versions read Κυρίῳ. But D(Λ) corrected later, and Gfg read καιρῷ.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_12:11. Τῇ σπουδῇ] in respect of zeal, namely, for the interests of the Christian life in whatever relation.

τῷ πν. ζέοντες] seething, boiling in spirit, the opposite of ὀκνηροὶ τῇ σπουδῇ; hence τῷ πνεύμ. is not to be understood of the Holy Spirit (Oecumenius and many others, including Holsten, Weiss), but of the human spirit. Comp. Act_18:25. That this fervent excitement of the activity of thought, feeling, and will for Christian aims is stirred up by the Holy Spirit, is obvious of itself, but is not of itself expressed by τῷ πνεύματι. Ζέω of the mental aestuare is also frequent in the classics; Plato, Rep. iv. p. 440 C, Phaedr. p. 251 B; Soph. Oed. C. 435; Eur. Hec. 1055; and Pflugk in loc. See also Jacobs, ad Anthol. IX. p. 203; Dorville, ad Charit. p. 233.

τῷ καιρῷ δουλ.] consignswithout, in view of the whole laying out of the discourse as dependent on ἡ ἀγάπη ἀνυπόκρ., Rom_12:9, requiring a connective δέ (against van Hengel)the fervour of spirit to the limits of Christian prudence, which, amidst its most lively activity, yet in conformity with true love, accommodates itself to the circumstances of the time, with moral discretion does not aim at placing itself in independence of them or oppose them with headlong stubbornness, but submits to them with a wise self-denial (1Co_13:4-8). Comp. on the ΔΟΥΛ. Τῷ ΚΑΙΡῷ (tempori servire, Cicero, ad Div. ix. 17, Tuscul. iii. 27. 66) and synonymous expressions (καιρῷ λατρεύειν, τοῖς καιρ. ἀκολουθεῖν), which are used in a good or bad sense according to the context, Wetstein and Fritzsche in loc.; Jacobs, ad Anthol. X. p. 261. On the thing itself, see Cic. ad Div. iv. 6 : ad novos casus temporum novorum consiliorum rationes accommodare.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 12:11 . τῇ σπουδῇ μὴ ὀκνηροί : σπουδὴ occurs twelve times in the N.T., and is translated in our A.V. seven different ways. It denotes the moral earnestness with which one should give himself to his vocation. In this Christians are not to be backward: Act 9:38 . τῷ πνεύματι ζέοντες : the same figure is frequent in the classics, and we still speak of the blood “boiling”. The spiritual temperature is to be high in the Christian community: cf. 1Th 5:20 , Act 18:25 . If we are to distinguish at all, the πνεῦμα meant is the Spirit of God, though it is that spirit as bestowed upon man. τῷ κυρίῳ δουλεύοντες : we can point to no special connection for this clause. Perhaps the thought is on the same lines as in 1Co 12:4 f.: there are spiritual gifts of all kinds, but one service in which they are all exhausted the service of Christ and in that we must be constantly engaged.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Rom_12:11

Not slothful in business; fervent in spirit; serving the Lord. The love to which the apostle exhorts his readers is not inactive or cold; on the contrary, it manifests itself in diligence, zeal, and devotion to God. The word rendered business (σπουδή) properly means haste, activity. It is the effect or outward manifestation of zeal. The exhortation has not the reference which our version would naturally suggest, viz., to the active performance of our several vocations; it refers rather to religious activity: As to activity or diligence, do not grow weary or be indolent; on the contrary, be fervent in spirit. The word spirit is by many understood of the Holy Spirit; it most naturally refers to the mind; compare Act_18:25, where it is said of Apollos, being fervent in spirit (i.e., zealous) he spake and taught diligently. This clause, therefore, stands in opposition to the preceding. Instead of being inactive, we should be zealous.

Serving the Lord, i.e. doing service to the Lord; influenced in our activity and zeal by a desire to serve Christ. This member of the sentence thus understood, describes the motive from which zeal and diligence should proceed. Compare Eph_6:5-8, especially the expressions as unto Christ, as the servants of Christ, as to the Lord, etc.; and Col_3:22, Col_3:23. Instead of serving the Lord, there is another reading, according to which the passage must be rendered, serving the time,‹67› (tempori servientes. Calvin,) i.e. making the most of every opportunity (see Eph_5:16); or, as others understand it, adapting your conduct to circumstances. Zeal is to be tempered with prudence. The common text is the best authenticated, and is generally adopted. The zeal which the apostle recommends is zeal for Christ, and not for our own advancement or interests.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

This piece is well put in, for it maketh difference between Christian duties, and Philosophical duties.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

not slothful in business--The word rendered "business" means "zeal," "diligence," "purpose"; denoting the energy of action.

serving the Lord--that is, the Lord Jesus (see Eph 6:5-8). Another reading--"serving the time," or "the occasion"--which differs in form but very slightly from the received reading, has been adopted by good critics [LUTHER, OLSHAUSEN, FRITZSCHE, MEYER]. But as manuscript authority is decidedly against it, so is internal evidence; and comparatively few favor it. Nor is the sense which it yields a very Christian one.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. Not slothful in business] That God, who forbade working on the seventh day, has, by the same authority, enjoined it on the other six days. He who neglects to labour during the week is as culpable as he is who works on the Sabbath. An idle, slothful person can never be a Christian.

Fervent in spirit] τω πνευματι ζεοντεςυ Do nothing at any time but what is to tho glory of God, and do every thing as unto him; and in every thing let your hearts be engaged. Be always in earnest, and let your heart ever accompany your hand.

Serving the Lord] Ever considering that his eye is upon you, and that you are accountable to him for all that you do, and that you should do every thing so as to please him. In order to this there must be simplicity in the INTENTION, and purity in the AFFECTIONS.

Instead of τω Κυριω δουλευοντες, serving the Lord, several MSS., as DFG, and many editions, have τω καιρω δουλευοντες, serving the time-embracing the opportunity. This reading Griesbach has received into the text, and most critics contend for its authenticity. Except the Codes Claromontanus, the Codex Augiensis, and the Codex Boernerianus, the first a MS. of the seventh or eighth century, the others of the ninth or tenth, marked in Griesbach by the letters DFG, all the other MSS. of this epistle have Κυριω, the Lord; a reading in which all the versions concur. Καιρω, the time, is not found in the two original editions; that of Complutum, in 1514, which is the first edition of the Greek Testament ever printed; and that of Erasmus, in 1516, which is the first edition published; the former having been suppressed for several years after it was finished at the press. As in the ancient MSS. the word Κυριω is written contractedly, ΚΩ, some appear to have read it καιρω instead of Κυριω; but I confess I do not see sufficient reason after all that the critics have said, to depart from the common reading.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11. Not slothful in business, etc. This precept is given to us, not only because a Christian life ought to be an active life; but because it often becomes us to overlook our own benefit, and to spend our labors in behalf of our brethren. In a word, we ought in many things to forget ourselves; for except we be in earnest, and diligently strive to shake off all sloth, we shall never be rightly prepared for the service of Christ.

By adding fervent in spirit, he shows how we are to attain the former; for our flesh, like the ass, is always torpid, and has therefore need of goals; and it is only the fervency of the Spirit that can correct our slothfulness. Hence diligence in doing good requires that zeal which the Spirit of God kindles in our hearts. Why then, some one may say, does Paul exhort us to cultivate this fervency? To this I answer, — that though it be the gift of God, it is yet a duty enjoined the faithful to shake off sloth, and to cherish the flame kindled by heaven, as it for the most part happens, that the Spirit is suppressed and extinguished through our fault.

To the same purpose is the third particular, serving the time: for as the course of our life is short, the opportunity of doing good soon passes away; it hence becomes us to show more alacrity in the performance of our duty. So Paul bids us in another place to redeem the time, because the days are evil. The meaning may also be, that we ought to know how to accommodate ourselves to the time, which is a matter of great importance. But Paul seems to me to set in opposition to idleness what he commands as to the serving of time. But as κυρίῳ, the Lord, is read in many old copies, though it may seem at first sight foreign to this passage, I yet dare not wholly to reject this reading. And if it be approved, Paul, I have no doubt, meant to refer the duties to be performed towards brethren, and whatever served to cherish love, to a service done to God, that he might add greater encouragement to the faithful.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) In business.—Rather, in zeal; the reference is to the spiritual and not to the practical life, as the English reader might suppose.

Fervent.—In the literal and etymological sense boiling or seething. The temperament of the Christian is compared to water bubbling and boiling over the flame.

In spirit—i.e., not “in the Holy Spirit,” but “in that part of you which is spirit.”

Serving the Lord.—Some of the extant Græco-Latin codices, and others known to Origen and Jerome, read here by a slight change of vowels “serving the time”; no doubt wrongly, though the expression might be compared with 1Co_7:29; Eph_5:16, et al.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. not slothful in business] Better, in point of earnest diligence, not slothful. The precept includes an exhortation to thoroughness in earthly duty, but much more besides.

fervent in spirit] Better, as regards the spirit, fervent. “The spirit” here probably means the human spirit, though the grammar admits as easily a reference to the Holy Spirit. The context, which hitherto has referred to the acts of human thought and energy, favours the reference to man’s spirit, renewed and animated by grace. Same words as Act_18:25. Cp. Act_17:16.

serving the Lord] Another reading, but inferior on many grounds, is serving the occasion; the Gr. originals of “Lord” and “occasion” being very similar in form.—It is well remarked (by De Wette, in Alford,) that “the Christian should certainly employ the opportunity, but not serve it.” He will often have to go apparently counter to it, in the path of duty.—The special mention of bondservice to the Lord here is perhaps due to the last two clauses: the diligence and the fervour of the Christian are to be elevated and regulated by his consciousness of sacred bondservice.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Not slothful in business,.... Meaning not worldly business, or the affairs of life; though slothfulness in this respect is scandalous to human nature, and especially in persons under a profession of religion; men should diligently pursue their lawful callings for the support of themselves and families, and the interest of Christ: but spiritual business, the affairs of piety and religion, the service of God, private and public, to which we should not be backward, nor slothful in the performance of; such as preaching, hearing, reading, praying, and other ordinances of God; yea, we should be ready and forward to every good work, and particularly, and which may be here greatly designed, ministering to the poor saints in their necessity; in doing which we show that kind, tender, affectionate, brotherly love, and give that honour and respect, at least that part of it, which is relief, required in the foregoing verse; see Heb 6:10. Remarkable is that saying of R. Tarphon (m),

"The day is short, and the work great, , "and workmen slothful", and the reward much, and the master of the house is urgent.''

Fervent in spirit; in their own spirits, for the glory of God, the honour of Christ, and the cause of religion, in imitation of Christ himself, and as Phinehas and Elijah were; which fervency of spirit is opposed to that lukewarmness of soul, Rev 3:16, that coldness of affection, and leaving of the first love, Rev 2:4, so much complained of, and resented by Christ in his people: or else in the Spirit of God; for there may be fervency in men's spirits, which comes not from the Spirit of God, as in the Jews, and particularly Saul, before his conversion, who had "a zeal of God, but not according to knowledge", Rom 10:2; but when "the love of God is shed abroad in the heart" by the Spirit of God, Rom 5:5, this will make a man's spirit fervent in the service of God, for which the apostle would have these believers concerned. A disciple of the wise men among the Jews is (n) said to be "fervent", because the law is as a boiling pot unto him; much more should a disciple of Christ be fervent, who has the Gospel of Christ, the love of God, and the grace of the Spirit to inflame his soul with true zeal and fervour.

Serving the Lord; some copies read, "serving time": the likeness of the words, and especially in an abbreviation, may have occasioned this different reading; which should it be followed, is not to be understood in an ill sense, of temporizing, or time serving, of men's accommodating themselves, their sentiments and conduct, according to the times in which they live, in order to escape reproach and persecution; but of redeeming the time, improving every season to do good, and taking every opportunity of serving God. But as the reading our version follows is confirmed by authentic copies, and by the Syriac, and other Oriental versions, it is best to adhere to it: by "the Lord" is here meant either God, Father, Son, and Spirit, who are the alone object of divine service and religious worship; or the Lord Jesus Christ, who most frequently goes by the name of Lord in the New Testament; and who is the one Lord, whose we are and whom we should continually serve, being under the greatest obligations to him, not only as our Creator, but as our head, husband, and Redeemer. Very rightly does the apostle premise fervency in spirit to serving the Lord; for without the Spirit of God there is no true worshipping and serving of him, and which ought to be done with fervency as well as with constancy. The Syriac version renders it, "serve our Lord".

(m) Pirke Abot, c. 2. sect. 15. (n) T. Bab. Taanith, fol. 4. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 Not slothful in business; fervent in spirit; serving the Lord;

Ver. 11. Not slothful] Or, not driving off till it be too late (ακνηρος, cunctator the delayer). Charles, the son of Charles Duke of Anjou, who was king of Sicily and Jerusalem, was called Carolus Cunctator, not in the sense as Fabius, because he stayed till opportunity came, but because he stayed till opportunity was lost.

Fervent in spirit] Gr. ζεοντες, seething hot. God, who is himself a pure act, loveth activeness in men; the very rest of heavenly bodies is in motion in their proper places.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Not slothful - The word rendered “slothful” refers to those who are slow, idle, destitute of promptness of mind and activity; compare Mat 25:16.

In business - τῇ σπουδῇ tē spoudē. This is the same word which in Rom 12:8 is rendered “diligence.” It properly denotes haste, intensity, ardor of mind; and hence, also it denotes industry, labor. The direction means that we should be diligently occupied in our proper employment. It does not refer to any particular occupation, but is used in general sense to denote all the labor which we may have to do; or is a direction to be faithful and industrious in the discharge of all our appropriate duties; compare Ecc 9:10. The tendency of the Christian religion is to promote industry:

(1) It teaches the value of time.

(2) Presents numerous and important things to be done.

(3) It inclines people to be conscientious in the improvement of each moment.

(4) And it takes away the mind from those pleasures and pursuits which generate and promote indolence.

The Lord Jesus was constantly employed in filling up the great duties of his life, and the effect of his religion has been to promote industry wherever it has spread both among nations and individuals. An idle man and a Christian are names which do not harmonize. Every Christian has enough to do to occupy all his time; and he whose life is spent in ease and in doing nothing, should doubt altogether his religion. God has assigned us much to accomplish; and he will hold us answerable for the faithful performance of it; compare Joh 5:17; Joh 9:4; 1Th 4:11; 2Th 3:10, 2Th 3:12. All that would be needful to transform the idle, and vicious, and wretched, into sober and useful people, would be to give to them the spirit of the Christian religion; see the example of Paul, Act 20:34-35.

Fervent - This word is usually applied to water, or to metals so heated as to bubble, or boil. It hence is used to denote ardor, intensity, or as we express it, a glow, meaning intense zeal, Act 18:25.

In Spirit - In your mind or heart. The expression is used to denote a mind filled with intense ardor in whatever it is engaged. It is supposed that Christians would first find appropriate objects for their labor, and then engage in them with intense ardor and zeal.

Serving - Regarding yourselves as the servants of the Lord. This direction is to be understood as connected with the preceding, and as growing out of it. They were to be diligent and fervid, and in doing so were to regard themselves as serving the Lord, or to do it in obedience to the command of God, and to promote his glory. The propriety of this caution may easily be seen.

(1) The tendency of worldly employments is to take off the affections from God.

(2) People are prone to forget God when deeply engaged in their worldly employments. It is proper to recall their attention to him.

(3) The right discharge of our duties in the various employments of life is to be regarded as serving God. He has arranged the order of things in this life to promote employment. He has made industry essential to happiness and success; and hence, to be industrious from proper motives is to be regarded as acceptable service of God.

(4) He has required that all such employments should be conducted with reference to his will and to his honor, 1Co 10:31; Eph 6:5; Col 3:17, Col 3:22-24; 1Pe 4:11. The meaning of the whole verse is, that Christians should be industrious, should be ardently engaged in some lawful employment, and that they should pursue it with reference to the will of God, in obedience to his commands, and to his glory.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Not slothful in business; this clause may be expounded by Ecc 9:10; q.d. In all the duties of thy particular and general calling, in every thing that respects the glory of God, thine own or neighbours’ good, take heed of slothfulness: see Mat 25:26,27; Heb 6:12.

Fervent in spirit; this is added to the former, as the cure of it. Zeal and fervency will drive away sloth. This spiritual warmth is often recommended to us in Scripture; see Gal 4:18; Rev 3:19. See examples of it in Psa 69:9; Joh 2:17; 4:34; Act 18:25.

Serving the Lord; i.e. diligently performing all things that are required to his service and honour: see Psa 2:11; Eph 6:7. Some copies read it, serving the times, in such a sense as it is in Eph 5:16, and Col 4:5.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. Business—Literally, zeal. The word does not apply to secular employments, but to Christian earnestness.

Lord—For Κυριω, Lord, a well supported reading is Καιρω, occasion or opportunity.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

In business (rather, diligence) not slothful; in spirit fervent (we are to do with our might whatever our hand finds to do; yea, with fervent zeal); serving the Lord. For tw Kuriw , (the Lord), some manuscripts have tw kairw (the time, or the opportunity), which reading is preferred by some commentators on the ground that it is less likely to have been instituted for the familiar tw Kuriw than vice versa. But tw Kuriw is best supported, and has an obvious meaning, vie. that in the zealous performance of all our duties we are to feel that we are serving the Lord.

The spirit of Christian service.

Religion is a personal, individual matter. Its seat is in the heart. Christianity is both an intelligible truth and a living power. It enters into and takes possession of a man"s spiritual nature; and controls and governs his life, and affects his social relations. Christ dwells in the heart by faith, and rules in the heart by the energy of the Divine Spirit. It is in this light that the apostle in this verse regards the religion which he authoritatively teaches and enforces. Let us look at the matter thus, and consider what Christianity proposes to do in the character and life of every person who truly receives it.

I We have here described THE GENERAL CHARACTER OF THE CHRISTIAN LIFE, It is service, rendered to Christ. Several very important views of our existence and vocation are afforded by this language.

1. Life should be neither aimless nor selfish. A desultory way of spending time, with no definite purpose, no unity, is most unsuitable to the professed Christian. To seek simply the satisfaction of one"s own wants, the gratification of one"s own appetites and tastes, is flagrant violation of the Divine law. How can such a life be termed a service? The bondman has one occupation, doing his master"s will; and one aim, securing his master"s approval. So with the Christian; the life which is not service cannot he his.

2. Life should be, consciously and deliberately, a service rendered to the Lord Jesus. This is what our Divine Master expects. "Ye call me," says he, "Master and Lord: and ye say well; for so I am." This is what his inspired servants acknowledge to be right. "We serve the Lord Christ." This is, in fact, the proper designation of all true Christians servants of the Lord. The will of God, revealed in Christ Jesus, is our proper law. The glory of God, in the advancement of the kingdom of righteousness, is our proper aim. The disciples of Christ are our congenial fellow-servants. The wages of our service, what are they? "The gift of God is eternal life.

3. Our service rendered to Christ should be an acknowledgment of his incomparable service rendered to us. Jesus was the Servant as well as the Son of God. He was the Servant of God for us. Such was his own declaration: "The Son of man came not to be ministered unto, but to minister." And the apostle says of him, "He took upon him the form of a servant." This amazing condescension, perfected in his sacrificial death, demands a grateful recognition and return from us; and is, indeed, divinely adapted to awaken within us the purpose and resolve to devote all our powers to him who withheld not his labours and his life from us. Hence we draw the motive and the power to obey and serve. To express our gratitude and love and consecration to him, no devotion can be too unqualified, no effort too strenuous, no sacrifice too great.

II We have here described THE PRACTICAL DILIGENCE WHICH SHOULD DISTINGUISH THE CHRISTIAN"S SERVICE. "Not slothful or, "remiss in diligence." "Business" is a misleading term, as it seems to refer to the occupation by which a man gains his livelihood. It is a quality or habit which is thus designated.

1. With regard to the scope for diligence, there is no limitation; except that, as a matter of course, the employment in which we are to be diligent is to be one which conscience and the God of conscience approve. The Christian should be diligent in the discharge of the common duties of life. "Whatsoever thy hand findeth to do, do it with thy might." Whether the sphere of your activity be in the family and household, in the Church, or in what is called secular life, the same rule applies. Let young people especially take advice in this matter, and, remembering the flight of time, and their responsibility to Heaven, be alert and active.

2. How needful is this admonition! All men have some, and there are those who have many, temptations to indolence. Natural disposition or the example of idle companions may induce some to remit their efforts. Others may become weary in well-doing, or may be discouraged because all their glowing expectations are not fulfilled; or because they are left, they fancy, to work without sympathy and alone. The work of the Lord may seem so vast, and your powers may seem so limited, that you may be tempted to say, "My exertions are worthless, and can issue in no result; I may as well fold my hands, and wait for some supernatural interposition." But the right spirit is this Work as if all depended upon you; pray as if all depended upon God.

3. We have in Jesus Christ the motive and the example of diligence. Who can do too much, who can do enough, for him who has done and suffered all for us? His meat and drink were to do the will of him who sent him. Strenuous were his exertions in his earthly ministry; limitless his devotion. "It is enough for the servant that he be as his Master." Learn, therefore, of him.

III We have here described THE FERVENT SPIRIT IN WHICH THE CHRISTIAN"S SERVICE SHOULD BE DISCHARGED. The same expression, here used with regard to the servants of the Lord Jesus generally, is used regarding that remarkable man named Apollos. (Act_18:25) It may be objected to this admonition that fervour is very much a matter of temperament; and that it would not be reasonable to expect that persons of a calm and equable character should display the same warmth as persons naturally excitable and emotional. In this there is some truth; yet there may be true fervour without demonstration and noise. A glow of love in the heart may animate the conduct and inspire the efforts even of the tranquil and quiet. It may further be objected that fervent people seldom wear well. We all know persons who have been full of feeling, eager to find fault with methodical and steady hard-workers, loud in their professions of zeal, and abundant in schemes for its display. And we have all known such persons as quick to cool down as to warm up. We have watched their ways, and have found them volatile and fickle; their fine schemes come to nothing; they themselves perhaps make shipwreck; or, at the best, they weary of one plan only to be hot for a season in promoting another. And perhaps experience has led us to undervalue ardour, to place no reliance upon the professions of the fervent, and to regard with no confidence the glowing projects of the sanguine. But let us bear in mind that it is not the fervour that is at fault, but the uncertainty of the flame, and the haste with which it burns out and dies down. The metaphor of the text may give us a hint as to the real truth of the matter. The word used applies to water which is heated to the boiling point. Now, if water be placed in an open vessel, and if heat be applied to it, it soon evaporates in the air in homely language, it boils away; and the heat applied, the fuel consumed, have served no useful purpose. But let the water be poured into the boiler of a steam-engine, and then let the furnace be heated. What now will be the result? The fervour becomes power, the expansion of the steam occasions motion; the machinery begins to act, and some useful result is secured. So in the spiritual realm. Let us have warmth of devotion, love to Christ the Saviour, zeal in the service of God. But let them be under the control of Christian wisdom. Let them be applied to purposes of practical piety and benevolence. Let them, instead of evaporating in words, whether of insincere profession or of insincere devotion, be used according to the counsels of inspiration, the dictates of sober experience, and the holy promptings of the Spirit of God. What counsel shall be given to those professed followers of the Saviour who are deficient in spiritual fervour? In every Christian society there are, it is to be feared, some who, in the judgment even of charity, must be accounted lukewarm. How displeasing to the great Head of the Church are such characters need scarcely be said; his word to them is, "I would thou weft cold or hot!" When you are careless as to your spiritual state, indifferent to God"s Word and to the exercises of prayer and praise, negligent and irregular in attendance upon the public means of grace, slow to reform yourself and quick to censure your neighbours, illiberal in your gifts and slothful in your services to Christ and his cause, it cannot but be presumed that you are wanting in fervour of spirit. There is but one remedy. You must draw near to that Saviour from whom you have wandered. You must repent, renew your first love, and do your first works. Seeking forgiveness for culpable lukewarmness, you must revive the flame of piety by kindling it anew at the sacred altar of Divine love. Contemplate the grace and compassion of the Redeemer as evinced in the anguish of Gethsemane and the woe of Calvary. Call to mind the fervour he displayed when, in the anticipation of his sacrifice, he exclaimed, Father, glorify thy Name! .... Thy will be done!" Thus shall your languid zeal be revived, thus shall your flagging devotion be reanimated. And your service shall no longer be cold and mechanical, but it shall be rendered gratefully and joyfully; it shall be the tribute of a loyal subject, and the offering of a loving child.

APPLICATION.

1. Let all hearers of the gospel clearly understand what are the claims of Christ upon them. A profession of faith in itself is of little value. What the Lord Jesus asks is the devotion of the heart, and the service of all the powers.

2. Let members of Christian Churches ask themselves how far the tone of their piety and the conduct of their life agree with the language of the text. And let them be on their guard against the insidious approach of lukewarmness.

3. Let communicants approach the Lord"s table with the desire of so meeting with Christ that the fervour of their love may be renewed, and that they may be led to consecrate all their energies anew unto the hallowed service of their Saviour and their Lord.

Vers. 11, 12. The Christian"s duty to himself.

While we are to think of others, we are to think of ourselves also. Herbert Spencer has contrasted the "religion of enmity," or the religion of heathenism, with what he calls the "religion of amity," or the religion of Christianity. But he speaks as if the Christian precept was, "Thou shalt love thy neighbour better than thyself." It is not so. The command is, "Thou shalt love thy neighbour as thyself." "To thine own self be true, And it must follow, as the night the day, Thou canst not then be false to any man.

The apostle enumerates some duties which the Christian owes to himself.

I DILIGENCE IN BUSINESS. Each man should have some definite work or business in life. Especially should the Christian be free from the sin of idleness. Whatever our work is, let us be diligent in the performance of it. "The hand of the diligent maketh rich." "Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men.

II EARNESTNESS OF SPIRIT. "Fervent in spirit." It is a strong phrase. Fervent means "burning," "on fire." Yes, we need more Christians who are on fire. It is the enthusiasts who have done the best and most lasting work in the world. They are usually called fanatics at first, but the day comes when their memory is blessed. St. Paul was a fanatic to Festus. Festus could not understand the fire that burned in Paul"s heart and in his words. "Paul, thou art beside thyself; much learning cloth make thee mad." William Wilberforce, the emancipator of the slaves; John Howard, the prisoner"s friend; Samuel Plimsoll, the sailor"s friend; Lord Shaftesbury, the friend of the overworked artisan; all these men at first were sneered at and ridiculed by the multitude of indifferent and interested men. Earnestness and enthusiasm may be incomprehensible to the world, but they are indispensable to the true Christian.

III A RELIGIOUS SPIRIT. "Serving the Lord." That spirit consecrates life, sweetens life, saves life. Serving the Lord does not lead us to the drunkard"s degradation, the disgrace of the dishonest or fraudulent, the cell of the murderer or the grave of the suicide. The Christian will serve the Lord in every relationship of life in his home, in his business, in his amusements. Can we all say as St. Paul did, (Act_27:23) "Whose I am, and whom I serve"?

IV HOPEFULNESS AND JOY. "Rejoicing in hope." The apostle elsewhere in this Epistle uses the same phrase, "And rejoice in hope of the glory of God". (Rom_5:2) Dr. Chalmers has somewhere said, "That which distinguishes wisdom from folly is the power and habit of anticipation." The Saviour himself, in his earthly life, was sustained by the hope of what lay beyond. "Who for the joy that was set before him endured the cross". (Heb_12:2) So it was with St. Paul. He looked forward to the crown of righteousness. Therefore the Christian should be full of joyousness. Why should we groan under life"s heavy burdens when we think of the rest that remaineth to the people of God? Why should we be unduly distressed by life"s trials when we remember that they that are tried shall receive the crown of life? This, too, is a duty the Christian owes to himself. Work becomes no longer a burden when it is done with hopefulness and joy.

V PATIENCE UNDER TROUBLE. "Patient in tribulation." The true Christian will know how to suffer. He knows that trials have their meaning and their place in the discipline of the children of God. He knows that whom the Lord loveth he chasteneth, and that "though no chastisement for the present seemeth to be joyous, but grievous, nevertheless afterward it yieldeth the peaceable fruit of righteousness to them that are exercised thereby.

VI PERSEVERANCE IN PRAYER. "Continuing instant in prayer." Prayer is the beginning and the end of the Christian life. We should ever go forth to the discharge of our duties, humbly asking for the Divine guidance and the Divine help. And then, when the duties are performed, we should not forget to pray that the Divine blessing should follow the work that we have done. This thought is well brought out by St. Paul in his description of the Christian"s armour. (Eph_6:11-18) Having exhorted his readers to put on the whole armour of God the girdle of truth, the breastplate of righteousness, the sandals of the gospel of peace, the shield of faith, the helmet of salvation, and the sword of the Spirit he adds, "Praying always with all prayer and supplication in the Spirit." This is the fitting climax of the whole. It is the fitting conclusion of any exhortation about Christian warfare or Christian work. "Except the Lord build the house, they labour in vain that build it.

Such, then, are the Christian"s duties to himself. Diligence. Earnestness. Religious spirit. Hopefulness. Patience. Prayerfulness. Let us cultivate them. C.H.I.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Whatsoever ye do, do it with your might. In every business diligently and fervently serving the Lord - Doing all to God, not to man.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The next duty exhorted to, is diligence and industry in all our duties both to God and man, but particularly in the duties of our calling. We must avoid the two extremes of slothfulness on the one hand, and excessive drudgery on the other, in the management of our secular affairs and worldly business. But in the service of God we must be fervent, as in the service of the world we must not be slothful. What is done for the world, is best done with indifferency; but what is done for God, is best done with warmth and fervency, or not done at all. Our most ardent affections and active powers must be employed in his service; for, to be cold and careless therein, disparages his excellency, and will defeat our own expectation. We must be fervent in spirit, serving the Lord; and may not be slothful in business, serving the world.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

11. “Not slothful in business.” We are all working for the Lord. Therefore we have not a minute to lose, as the end is nigh and judgment hastens, and we need all of our time and opportunities to finish our work and be ready to give our account. “Boiling over in spirit,” i. e., not simply hot, but actually boiling over and scalding all the devils round about till they are glad to stampede. “Serving the Lord.” The word translated “serving” here is the participle form of doulos, “a slave.” Hence it means a perfectly submissive servitude, such as the slave, who has no will of his own, renders to the will of his master. Therefore our will is to be utterly lost in the will of God.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

in diligence not slothful; fervent in spirit; serving the Lord [These three commands refer more especially to the outward life of the Christian. In all matters of employment, whether religious or secular, be active and energetic ( Ecc_9:10 ), let your activities be vital with enthusiasm ("fervent" means seething, boiling; hence stirring), for life-service is Christ-service; the manifestation of love toward him ( Col_3:22-24 ). "Ever considering," says Clark, "that his eye is upon you, and that you are accountable to him for all that you do, and that you should do everything so as to please him. In order to do this there must be simplicity in the INTENTION, and purity in the AFFECTION." "To be cold and careless in God's service disparages his excellency," says Burkitt];

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

11. Not slothful in business. See the Revision. The idea is, “Give all diligence.” Fervent in spirit. Zealous, enthusiastic, not indifferent. Serving the Lord. Whatever we find to do is to be done with our might, but above all, the service of Christ.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Concerning diligence, do not be hesitant. Concerning the spirit, be eager. Concerning the Lord, serve him

"Do not be lazy in your duty, but be eager to follow the Spirit and to serve the Lord"

be patient in suffering

"Wait patiently whenever you have troubles"

Share in the needs of the saints

This is the last item in the list that began in Romans 12:9. "When fellow Christians are in trouble, help them with what they need"

Find many ways to show hospitality

"Always welcome them into your home when they need a place to stay"

translationWords

spirit

lord

servant

confidence

joy

pray

saint

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11–14. The urgency of the times calls for the new character in man.

11. τῇ σπουδῇ, in the zealous diligence which Christian practice requires.

ὀκνηροί, of hesitation from whatever cause, so sluggish, idle; cf. Mat 25:26.

τῷ πνεύματι prob. = with or by the Holy Spirit—the source in the man of all the activities which are being urged. ζέοντες, cf. Act 18:25; ζεστός, Rev 3:15-16. The whole phrase )[248] ὀκνηροί

[248] )( opposed to

τῷ κυρίῳ δουλεύοντες. The fervour inspired by the Spirit is to be used in the service of the Lord; cf. Act 20:19; 1Pe 2:16. The two clauses remind them of the power and the allegiance which are the background of the whole exhortation. The alternative reading τῷ καιρῷ is attractive, both because it brings this clause more into line with the neighbouring clauses and as parallel to Gal 6:10; Eph 5:16; Col 4:5. But the parallels are not quite convincing—there the man is urged to make himself master of opportunity, here to be its slave, a very different and even dubious exhortation. And if we take τῷ πνεύματι as above we get an excellent sense and parallel.

δουλεύοντες. Of the relation of Christians in general; cf. Rom 6:18, Rom 14:18; 1Th 1:9; otherwise generally of apostles or ministers till Rev.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11.] in zeal (not ‘business,’ as E. V., which seems to refer it to the affairs of this life, whereas it relates, as all these in vv. 11, 12, 13, to Christian duties as such: as ‘fervency of spirit,’ ‘acting as God’s servants,’ ‘rejoicing in hope,’ &c.) not slothful. ζέων τῷ πν. is used of Apollos, in ref. The Holy Spirit lights this fire within: see Luk 12:49; Mat 3:11.

τ. κυρίῳ δουλ.] The external authorities, as will be seen in the var. read., are strongly in favour of this reading. The balance of internal probability, though not easy at once to settle, is I am persuaded on the same side. The main objection to κυρίῳ has ever been, that thus the Apostle would be inserting here, among particular precepts, one of the most general and comprehensive character. So Hilary (in Wetst.) and al. But this will be removed, if we remember, of what he is speaking: and if I mistake not, the other reading has been defended partly owing to forgetfulness of this. The present subject is, the character of our zeal for God. In it we are not to be ὀκνηροί, but fervent in spirit,—and that, as servants of God. A very similar reminiscence of this relation to God occurs Col 3:22-24: οἱ δοῦλοι, … ὃ ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε ὡς τῷ κυρίῳ καὶ οὐκ ἀνθρώποις, εἰδότες ὅτι ἀπὸ κυρίου ἀπολήμψεσθε τὴν ἀνταπόδοσιν τῆς κληρονομίας. τῷ κυρίῳ χριστῷ δουλεύετε. The command, τῷ καιρῷ δουλεύειν, would surely come in very inopportunely in the midst of exhortations to the zealous service of God. At the same time, it is not easy to give an account of the origin of the reading. The ἐξαγοραζόμενοι τὸν καιρόν of Eph 5:16 may have led to the filling up of the contracted κυρίῳ (κω̄) with this word: and the notion that σπουδῇ referred to worldly business, may have favoured the sense thus given. For examples of the phrase τῷ καιρῷ δουλεύειν and ‘tempori inservire,’ see Wetst. As to its applicability at all to Christians, De Wette well remarks, “The Christian may and should certainly employ (Eph 5:16) τὸν καιρόν (time and opportunity), but not serve it.” Athanas. (in Wetst.) ad Dracont. says, οὐ πρέπει τῷ καιρῷ δουλεύειν, ἀλλὰ κυρίῳ.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11. τῇ σπουδῇ μὴ ὀκνηροί, ‘in zeal not flagging’; the words being used in a spiritual sense, as is shown by the following clauses. Zeal in all our Christian duties will be the natural result of our Christian love, and will in time foster it. On ὀκνηρός cf. Mat 25:26: it is a word common in the LXX of Proverbs (6:6, &c.).

τῷ πνεύματι ζέοντες: cf. Act 18:25, ‘fervent in spirit’; that is the human spirit instinct with and inspired by the Divine Spirit. The spiritual life is the source of the Christian’s love: ‘And all things will be easy from the Spirit and the love, while thou art made to glow from both sides,’ Chrys.

τῷ Κυρίῳ δουλεύοντες. The source of Christian zeal is spiritual life, the regulating principle our service to Christ. It is not necessary to find any very subtle connexion of thought between these clauses, they came forth eagerly and irregularly from St. Paul’s mind. Κυρίῳ may have been suggested by πνεύματι, just as below διώκειν in one sense suggests the same word in another sense.

There is a very considerable balance of authority in favour of κυρίῳ (א A B E L P &c., Vulg. Syrr. Boh., Gr. Fathers) as against καιρῷ (D F G, Latin Fathers). Cf. Jer. Ep. 27 ad Marcellam: illi legant spe gaudentes, tempori servientes, nos legamus domino servientes. Orig.-lat. ad loc. scio autem in nonnullis Latinorum exemplis haberi tempori servientes: quod non mihi videtur convenienter insertum. The corruption may have arisen from κω κρω being confused together, a confusion which would be easier from reminiscences of such expressions as Eph 5:16 ἐξαγοραζόμενοι τὸν καιρόν.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Slothful [οκνηροι] . From ojknew to delay.

In business [τη σπουδη] . Wrong. Render, as Rev., in diligence; see on ver. 8. Luther, "in regard to zeal be not lazy."

Fervent [ζεοντες] . See on Act 18:25.

The Lord [τω κυριω] . Some texts read kairw the time or opportunity, but the best authorities give Lord.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 11. “As to zeal, being not indolent; fervent in spirit; taking advantage of opportunity.”

With respectful consideration, Rom 12:10, there is easily connected the disposition to render service, which is here denoted by the word: not indolent.

This in its turn, in order to overcome the resistance of selfishness, in cases where to oblige requires self-sacrifice, and must be, not a natural disposition only, but a powerful movement, due to the impulse of the Divine Spirit, and like an inner fire kept up unceasingly by action from above: fervent in spirit. The word spirit undoubtedly refers here to the spiritual element in man himself, but that as penetrated and quickened by the Divine Spirit. In reading these words, we see the believer hastening, with his heart on fire, wherever there is any good to be done.

The third proposition presents an important variant. The Alex. and Byz. documents read τῷ Κυρίῳ (serving) the Lord. The Greco-Lat. text reads τῷ καιρῷ (serving) the time, the season, the occasion; adapting yourselves to the opportunity. This expression is somewhat strange, but it is common enough in profane Greek; comp. the καιρῷ λατρεύειν (see Meyer), and in Latin the tempori servire (Cicero). The very fact that this phrase is without example in the N. T. may speak in favor of its authenticity. For it is far from probable that any one would have replaced so common an expression as that of serving the Lord by that of serving the time, while the opposite might easily happen, especially if abbreviations were used in writing. The context must therefore decide, and it seems to me that it decides in favor of the Greco-Latin reading. The precept: serve the Lord, is too general to find a place in a series of recommendations so particular. The only means of finding a certain suitableness for it would be to understand it thus: “While employing yourselves for men, do it always with a view to the Lord and His cause.” But it would be necessary to supply precisely the essential idea. On the contrary, the meaning: “serving the opportunity,” or “adapting yourselves to the need of the time,” admirably completes the two preceding precepts. Zeal, according to God, confines itself to espying providential occasion, and suiting our activity to them; it does not impose itself either on men or things.

There follows a third group, the three elements of which form a small well-connected whole.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.