1 Peter 4:10

Verse 1 As Christ hath suffered - He is your proper pattern; have the same disposition he had; the same forgiving spirit, with meekness, gentleness, and complete self-possession. He that hath suffered in the flesh, hath ceased from sin - This is a general maxim, if understood literally: The man who suffers generally reflects on his ways, is humbled, fears approaching death, loathes himself because of his past iniquities, and ceases from them; for, in a state of suffering, the mind loses its relish for the sins of the flesh, because they are embittered to him through the apprehension which he has of death and judgment; and, on his application to God's mercy, he is delivered from his sin. Some suppose the words are to be understood thus: "Those who have firmly resolved, if called to it, to suffer death rather than apostatize from Christianity, have consequently ceased from, or are delivered from, the sin of saving their lives at the expense of their faith." Others think that it is a parallel passage to Rom 6:7 , and interpret it thus: "He that hath mortified the flesh, hath ceased from sin." Dr. Bentley applies the whole to our redemption by Christ: He that hath suffered in the flesh hath died for our sins. But this seems a very constrained sense. Verse 2 That he no longer should live - in the flesh - Governed by the base principle of giving up his faith to save his life; to the lusts of men - according to the will of his idolatrous persecutors; but to the will of God; which will of God is, that he should retain the truth, and live according to its dictates, though he should suffer for it. Verse 3 The time past of our life - This is a complete epitome of the Gentile or heathen state, and a proof that those had been Gentiles to whom the apostle wrote. 1. They walked in lasciviousness, εν ασελγειαις· every species of lechery, lewdness, and impurity. 2. In lusts, επιθυμιαις· strong irregular appetites, and desires of all kinds. 3. In excess of wine, οινοφλυγιαις· wine, and φλυω, to be hot, or to boil; to be inflamed with wine; they were in continual debauches. 4. In revellings, κωμοις· lascivious feastings, with drunken songs, etc. See the note on Rom 13:13 . 5. In banquetings, ποτοις· wine feasts, drinking matches, etc. 6. In abominable idolatries, αθεμιτοις ειδωλολατρειαις· that is, the abominations practised at their idol feasts, where they not only worshipped the idol, but did it with the most impure, obscene, and abominable rites. This was the general state of the Gentile world; and with this monstrous wickedness Christianity had everywhere to struggle. Verse 4 They think it strange - Ξενιζονται· They wonder and are astonished at you, that ye can renounce these gratifications of the flesh for a spiritual something, the good of which they cannot see. Excess of riot - Ασωτιας αναχυσιν· Flood of profligacy; bearing down all rule, order, and restraints before it. Speaking evil of you - Βλασφημουντες· Literally, blaspheming; i.e. speaking impiously against God, and calumniously of you. Verse 5 To judge the quick and the dead - They shall give account of these irregularities to Him who is prepared to judge both the Jews and the Gentiles. The Gentiles, previously to the preaching of the Gospel among them, were reckoned to be dead in trespasses and sins, Eph 2:1-5 ; under the sentence of death, because they had sinned. The Jews had at least, by their religious profession, a name to live; and by that profession were bound to give to God. Verse 6 Was the Gospel preached also to them that are dead - This is a most difficult verse; the best translations I have seen of it are the following: - "For this indeed was the effect of the preaching of the Gospel to the dead, (the unconverted Gentiles), that some will be punished as carnal men; but others, (those converted to Christianity), lead a spiritual life unto God." - Wakefield. "For this purpose hath the Gospel been preached even to the dead, (i.e. the Gentiles), that although they might be condemned, indeed, by men in the flesh, (their persecutors), yet they might live eternally by God in the Spirit." - Macknight. "For this cause was the Gospel preached to them that were dead; that they who live according to men in the flesh, may be condemned; but that they who live according to God in the Spirit, may live." - Knatchbull. There are as many different translations of this verse, and comments upon it, as there are translators and commentators. That of Sir Norton Knatchbull, could the Greek text bear it, appears the most simple; but that of Dr. Macknight, which is nearly the sense given by Mr. Wesley in his Paraphrase, is more likely to be the true one among those already proposed. But if the apostle had the same fact in view which he mentions, 1Pet 3:19 , 1Pet 3:20 , then the antediluvians are the persons intended: For this cause - that Christ is prepared to judge the quick and the dead, and to dispense righteous judgment in consequence of having afforded them every necessary advantage, was the Gospel preached by Noah to them also who are dead - the antediluvian world, then dead in trespasses and sins, and condemned to death by the righteous judgment of God; but in his great compassion he afforded them a respite, that though they were condemned as men in the flesh, (for this was their character; my Spirit will not always strive with man, forasmuch as he is Flesh, Gen 6:3 ), yet, hearing this Gospel by Noah, they may believe, and live according to God in the Spirit - live a blessed life in eternity according to the mercy of God, who sent his Spirit to strive with them. This appears to me to be the most consistent sense; especially as the apostle seems to refer to what he had said of the Spirit of Christ in Noah preaching to the spirits in prison - the rebellions that lived before the flood. See the notes on 1Pet 3:19-20 (note). Verse 7 But the end of all things is at hand - I think that here also St. Peter keeps the history of the deluge before his eyes, finding a parallel to the state of the Jews in his own time in that of the antediluvians in the days of Noah. In Gen 6:13 , God said unto Noah, The end of all flesh is come before me. This was spoken at a time when God had decreed the destruction of the world by a flood. Peter says, The end of all things is at hand; and this he spoke when God had determined to destroy the Jewish people and their polity by one of the most signal judgments that ever fell upon any nation or people. In a very few years after St. Peter wrote this epistle, even taking it at the lowest computation, viz., a.d. 60 or 61, Jerusalem was destroyed by the Romans. To this destruction, which was literally then at hand, the apostle alludes when he says, The end of all things is at hand; the end of the temple, the end of the Levitical priesthood, the end of the whole Jewish economy, was then at hand. If these words could be taken in any general sense, then we might say to every present generation, The end of all things is at hand; the end of all the good which the wicked enjoy, and the end of all the evil which the righteous suffer. Be - sober, and watch unto prayer - Be sober - make a prudent and moderate use of all you possess; and watch against all occasions of sin; and pray for the supporting hand of God to be upon you for good, that ye may escape the destruction that is coming upon the Jews, and that ye may be saved from among them when the scourge comes. Verse 8 Have fervent charity - Αγαπην εκτενη· Intense love; for love shall cover a multitude of sins. A loving disposition leads us to pass by the faults of others, to forgive offenses against ourselves, and to excuse and lessen, as far as is consistent with truth, the transgressions of men. It does not mean that our love to others will induce God to pardon our offenses. See the note on Jam 5:20 . Verse 9 Use hospitality - Be ever ready to divide your bread with the hungry, and to succor the stranger. See on Heb 13:2 (note). Without grudging - Ανευ γογγυσμων· Without grumblings. Do nothing merely because it is commanded, but do it from love to God and man; then it will be without grumbling. Verse 10 Hath received the gift - Χαρισμα· A gift; any blessing of providence or grace. I cannot think that the word means here the Holy Ghost, or any of his supernatural gifts or influences; it may include those, but it signifies any thing given by the mere mercy and bounty of God: but perhaps in this place it may signify some or any office in the Church; and this sense, indeed, the connection seems to require. Stewards of the manifold grace - Whatever gifts or endowments any man may possess, they are properly speaking, not his own; they are the Lord's property, and to be employed in his work, and to promote his glory. Verse 11 If any man speak - In order to explain or enforce God's word, and edify his neighbor, let him do it as those did to whom the living oracles were committed: they spoke as they were inspired by the Holy Ghost. Those, therefore, at Pontus, etc., who undertook to teach others, should speak by the same influence; or, if not under this immediate influence, should speak as or according to the oracles already delivered, grounding all their exhortations and doctrines on some portion of that revelation already given. This command is sent to every man upon earth in holy orders, in pretended holy orders, or pretending to holy orders. Their teaching should be what the oracles of God, the Holy Scriptures, teach and authenticate. Of the ability which God giveth - Perhaps the ministering here may refer to the care of the poor, and the ability is the quantum of means which God may have placed in their hands; and they are to minister this as coming immediately from God, and lead the minds of the poor to consider him as their benefactor, that he in all things may be glorified through Christ Jesus. This is implied in the essence of any charitable act: the actor is not the author, God is the author; and the poor man should be taught to consider him as his immediate benefactor. Those who give any thing as from themselves, rob God; for to him the praise for all good, and the dominion over all men and things, belong for ever and ever. Verse 12 Think it not strange concerning the fiery trial - Πυρωσει· The burning. The metaphor is old, but noble; it represents the Christians at Pontus as having fire cast upon them for the trying of their faith, as gold is tried by fire, 1Pet 1:7 , to which the apostle alludes - Macknight. St. Peter returns here to what he had often touched upon in this epistle, namely, to exhort the Christians to behave with patience and integrity under their present severe persecution; to which purpose he uses the following arguments: - First, He intimates that it was not a strange or unusual thing for the people of God to be persecuted. Secondly, That if they suffered here as Christ did, they should hereafter be glorified with him. Thirdly, Besides the prospect of that future glory; they had at present the Spirit of God for their support and comfort. Fourthly, That it was an honor for any of them to suffer, not as a malefactor, but as a Christian. Fifthly, Though the afflictions began with the Christians, yet the weight of the storm would fall upon the unbelievers. From these considerations he exhorted them to persevere in their duty, and trust all events with God. See Dodd. Verse 14 If ye be reproached for the name of Christ - To be reproached for the name of Christ is to be reproached for being a Christian, that is, for being like Christ. This is the highest honor to which any man can arrive in this world, and therefore the apostle says to such? Happy are ye. The Spirit of glory and of God resteth upon you - As this Divine Spirit rested upon Jesus, so does it rest upon his persecuted followers. There is a various reading here, και δυναμεως, and of power, which is found in some of the chief MSS., (the Codex Alexandrinus, and above twenty others), the later Syriac, all the Arabic, Coptic, Ethiopic, Armenian, Vulgate, some copies of the Itala, Athanasius, Theophylact, Cyprian, and Cassiodorus; and in them the whole verse reads thus: If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory, And of Power, and of God, resteth upon you. This is agreeable to our Lord's words, Mat 5:11 , Mat 5:12 . So that what constituted them unhappy in the sight of the world was their chief happiness in the sight of God; they carried Christ the fountain of blessedness in their heart, and therefore could not be unhappy. On their part he is evil spoken of - Κατα μεν αυτους βλασφημειται, κατα δε ὑμας δοξαζεται· By them he is blasphemed, by you he is honored. Verse 15 But let none of you suffer - as a busybody in other men's matters - Αλλοτριοεπισκοπος· The inspector of another; meddling with other people's concerns, and forgetting their own; such persons are hated of all men. But some think that meddling with those in public office is here intended, as if he had said: Meddle not with the affairs of state, leave public offices and public officers to their own master, strive to live peaceably with all men, and show yourselves to be humble and unaspiring. Verse 16 Yet if - as a Christian - If he be persecuted because he has embraced the Christian faith, let him not be ashamed, but let him rather glorify God on this very account. Christ suffered by the Jews because he was holy; Christians suffer because they resemble him. The word Χριστιανος, Christian, is used only here and in Act 11:26 ; Act 26:28 . See the note on the Act 11:26 (note). Verse 17 Judgment must begin at the house of God - Our Lord had predicted that, previously to the destruction of Jerusalem, his own followers would have to endure various calamities; see Mat 24:9 , Mat 24:21 , Mat 24:22 ; Mar 13:12 , Mar 13:13 ; Joh 16:2 , etc. Here his true disciples are called the house or family of God. That the converted Jews suffered much from their own brethren, the zealots, or factions into which the Jews were at that time divided, needs little proof; and some interpreters think that this was in conformity to the purpose of God, ( Mat 23:35 : That on you may come all the righteous blood shed from the foundation of the world), "that the Jewish Christians were to be involved in the general punishment; and that it was proper to begin at them as a part of the devoted Jewish nation, notwithstanding they were now become the house of God, because the justice of God would thereby be more illustriously displayed." See Macknight. But probably the word κριμα, which we here translate judgment, may mean no more than affliction and distress; for it was a Jewish maxim that, when God was about to pour down some general judgment, he began with afflicting his own people in order to correct and amend them, that they might be prepared for the overflowing scourge. In Bava Kama, fol. 60, 1, we have the same sentiment, and in nearly the same words, as in Peter, viz.: "God never punishes the world but because of the wicked, but he always begins with the righteous first. The destroyer makes no difference between the just and the unjust, only he begins first with the righteous." See Eze 9:1-7 , where God orders the destroyer to slay both old and young in the city: But, said he, begin at my sanctuary. And if it first begin at us - Jews, who have repented, and believed on the Son of God; what shall the end be of them - the Jews who continue impenitent, and obey not the Gospel of God? Here is the plainest reference to the above Jewish maxim; and this, it appears, was founded upon the text which St. Peter immediately quotes. Verse 18 And if the righteous scarcely be saved - If it shall be with extreme difficulty that the Christians shall escape from Jerusalem, when the Roman armies shall come against it with the full commission to destroy it, where shall the ungodly and the sinner appear? Where shall the proud Pharisaic boaster in his own outside holiness, and the profligate transgressor of the laws of God, show themselves, as having escaped the Divine vengeance? The Christians, though with difficulty, did escape, every man; but not one of the Jews escaped, whether found in Jerusalem or elsewhere. It is rather strange, but it is a fact, that this verse is the Septuagint translation of Pro 11:31 : Behold, the righteous shall be recompensed in the earth; much more the wicked and the sinner. For this the Septuagint and St. Peter have, If the righteous scarcely be saved, where shall the ungodly and the sinner appear? Such a latitude of construction can scarcely be accounted for. The original is this: הן צדיק בארץ ישלם אף כי רשע וחוטא hen tsaddik baarets yeshullam aph ki rasha vechote: "Behold, to the righteous it shall be returned on the earth; and also to the wicked and the transgressor." The Chaldee paraphrast has given this a different turn: Behold, the righteous shall be strengthened in the earth; but the ungodly and the sinners shall be consumed from the earth. The Syriac thus: If the righteous scarcely live, the ungodly and the sinner where shall he stand? The Arabic is nearly the same as the Septuagint and the apostle; the Vulgate follows the Hebrew. I have on several occasions shown that, when Cestius Gallus came against Jerusalem, many Christians were shut up in it; when he strangely raised the siege the Christians immediately departed to Pella in Coele-syria, into the dominions of King Agrippa, who was an ally of the Romans, and there they were in safety; and it appears, from the ecclesiastical historians, that they had but barely time to leave the city before the Romans returned under the command of Titus, and never left the place till they had destroyed the temple, razed the city to the ground, slain upwards of a million of those wretched people, and put an end to their civil polity and ecclesiastical state. Verse 19 Suffer according to the will of God - A man suffers according to the will of God who suffers for righteousness' sake; and who, being reviled, reviles not again. Commit the keeping of their souls - Place their lives confidently in his hand, who, being their Creator, will also be their preserver, and keep that safely which is committed to his trust. God is here represented as faithful, because he will always fulfill his promises, and withhold no good thing from them that walk uprightly. But they had no reason to hope that he would care for their lives and souls unless they continued in well-doing. He who is employed in God's work will have God's protection. The path of duty ever was, and ever will be, the only way of safety. 1. The apostle recommends fervent charity - unfeigned love both to God and man. It is well said of this grace that it is a universal virtue which ought to precede, accompany, and follow, all others. A charity which has God for its principle, and Jesus Christ for its pattern, never faileth. If our charity be extensive enough to cover all the defects of our neighbor in bearing with them; that of God is sufficient to cover all the sins of a sincere penitent by blotting them out. If we ought to be charitable to all, it is after the example of our heavenly Father, who is loving to every man, and hateth nothing that he has made. 2 The difficulty of escaping the corruption that is in the world is great; and, consequently, the danger of losing our souls. In this great work, watchfulness, prayer; faith, and obedience, are indispensably necessary. He who does not walk with God here cannot see nor enjoy him hereafter. Introduction Directions to the elders to feed the flock of God, and not to be lord over God's heritage, that when the chief Shepherd does appear, they may receive a crown of glory, 1Pet 5:1-4 . The young are to submit themselves to the elder, and to humble themselves under the mighty hand of God, and cast all their care upon him, 1Pet 5:5-7 . They should be sober and watchful, because their adversary the devil is continually seeking their destruction, whom they are to resist, steadfast in the faith, 1Pet 5:8 , 1Pet 5:9 . They are informed that the God of all grace had called them to his eternal glory, 1Pet 5:10-11 . Of Silvanus, by whom this epistle was sent, 1Pet 5:12 . Salutations from the Church at Babylon, 1Pet 5:13 . The apostolic benediction, 1Pet 5:14 . Verse 1 The elders which are among you - In this place the term πρεσβυτεροι, elders or presbyters is the name of an office. They were as pastors or shepherds of the flock of God, the Christian people among whom they lived. Th

a. d. 66.) 7 But the end of all things is at hand: be ye therefore sober, and watch unto prayer. 8 And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. 9 Use hospitality one to another without grudging. 10 As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. 11 If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen. We have here an awful position or doctrine, and an inference drawn from it. The position is that the end of all things is at hand. The miserable destruction of the Jewish church and nation foretold by our Saviour is now very near; consequently, the time of their persecution and your sufferings is but very short. Your own life and that of your enemies will soon come to their utmost period. Nay, the world itself will not continue very long. The conflagration will put an end to it; and all things must be swallowed up in an endless eternity. The inference from this comprises a series of exhortations. 1. To sobriety and watchfulness: " Be you therefore sober, v. 7 . Let the frame and temper of your minds be grave, stayed, and solid; and observe strict temperance and sobriety in the use of all worldly enjoyments. Do not suffer yourselves to be caught with your former sins and temptations, v. 3 . An watch unto prayer. Take care that you be continually in a calm sober disposition, fit for prayer; and that you be frequent in prayers, lest this end come upon you unawares," Luke xxi. 34 ; Matt. xxvi. 40, 41 . Learn, (1.) The consideration of our approaching end is a powerful argument to make us sober in all worldly matters, and earnest in religious affairs. (2.) Those who would pray to purpose must watch unto prayer. They must watch over their own spirits, watch all fit opportunities, and do their duty in the best manner they can. (3.) The right ordering of the body is of great use to promote the good of the soul. When the appetites and inclinations of the body are restrained and governed by God's word and true reason, and the interests of the body are submitted to the interests and necessities of the soul, then it is not the soul's enemy, but its friend and helper. 2. To charity: And above all things have fervent charity among yourselves, v. 8 . Here is a noble rule in Christianity. Christians ought to love one another, which implies an affection to their persons, a desire of their welfare, and a hearty endeavour to promote it. This mutual affection must not be cold, but fervent, that is, sincere, strong, and lasting. This sort of earnest affection is recommended above all things, which shows the importance of it, Col. iii. 14 . It is greater than faith or hope, 1 Cor. xiii. 13 . One excellent effect of it is that it will cover a multitude of sins. Learn, (1.) There ought to be in all Christians a more fervent charity towards one another than towards other men: Have charity among yourselves. He does not say for pagans, for idolaters, or for apostates, but among yourselves. Let brotherly love continue, Heb. xiii. 1 . There is a special relation between all sincere Christians, and a particular amiableness and good in them, which require special affection. (2.) It is not enough for Christians not to bear malice, nor to have common respect for one another, they must intensely and fervently love each other. (3.) It is the property of true charity to cover a multitude of sins. It inclines people to forgive and forget offences against themselves, to cover and conceal the sins of others, rather than aggravate them and spread them abroad. It teaches us to love those who are but weak, and who have been guilty of many evil things before their conversion; and it prepares for mercy at the hand of God, who hath promised to forgive those that forgive others, Matt. vi. 14 . 3. To hospitality, v. 9 . The hospitality here required is a free and kind entertainment of strangers and travellers. The proper objects of Christian hospitality are one another. The nearness of their relation, and the necessity of their condition in those times of persecution and distress, obliged Christians to be hospitable one to another. Sometimes Christians were spoiled of all they had, and were driven away to distant countries for safety. In this case they must starve if their fellow-christians would not receive them. Therefore it was a wise and necessary rule which the apostle here laid down. It is elsewhere commanded, Heb. xiii. 1, 2 ; Rom. xii. 13 . The manner of performing this duty is this: it must be done in an easy, kind, handsome manner, without grudging or grumbling at the expense or trouble. Learn, (1.) Christians ought not only to be charitable, but hospitable, one to another. (2.) Whatever a Christian does by way of charity or of hospitality, he ought to do it cheerfully, and without grudging. Freely you have received, freely give. 4. To the improvement of talents, v. 11 . (1.) The rule is that whatever gift, ordinary or extraordinary, whatever power, ability, or capacity of doing good is given to us, we should minister, or do service, with the same one to another, accounting ourselves not masters, but only stewards of the manifold grace, or the various gifts, of God. Learn, [1.] Whatever ability we have of doing good we must own it to be the gift of God and ascribe it to his grace. [2.] Whatever gifts we have received, we ought to look upon them as received for the use one of another. We must not assume them to ourselves, nor hide them in a napkin, but do service with them one to another in the best manner we are able. [3.] In receiving and using the manifold gifts of God we must look upon ourselves as stewards only, and act accordingly. The talents we are entrusted with are our Lord's goods, and must be employed as he directs. And it is required in a steward that he be found faithful. (2.) The apostle exemplifies his direction about gifts in two particulars—speaking and ministering, concerning which he gives these rules:—[1.] If any man, whether a minister in public or a Christian in private conference, speak or teach, he must do it as the oracles of God, which direct us as to the matter of our speech. What Christians in private, or ministers in public, teach and speak must be the pure word and oracles of God. As to the manner of speaking, it must be with the seriousness, reverence, and solemnity, that become those holy and divine oracles. [2.] If any man minister, either as a deacon, distributing the alms of the church and taking care of the poor, or as a private person, by charitable gifts and contributions, let him do it as of the ability which God giveth. He who has received plenty and ability from God ought to minister plentifully, and according to his ability. These rules ought to be followed and practised for this end, that God in all things, in all your gifts, ministrations, and services, may be glorified, that others may see your good works, and glorify your Father who is in heaven ( Matt. v. 16 ), through Jesus Christ, who has procured and given these gifts to men ( Eph. iv. 8 ), and through whom alone we and our services are accepted of God ( Heb. xiii. 15 ), to whom, Jesus Christ, be praise and dominion for ever and ever. Amen. Learn, First, It is the duty of Christians in private, as well as ministers in public, to speak to one another of the things of God, Mal. iii. 16 ; Eph. iv. 29 ; Ps. cxlv. 10-12 . Secondly, It highly concerns all preachers of the gospel to keep close to the word of God, and to treat that word as becomes the oracles of God. Thirdly, Christians must not only do the duty of their place, but they must do it with vigour, and according to the best of their abilities. The nature of a Christian's work, which is high work and hard work, the goodness and kindness of the Master, and the excellency of the reward, all require that our endeavours should be serious and vigorous, and that whatever we are called to do for the honour of God and the good of others we should do it with all our might. Fourthly, In all the duties and services of life we should aim at the glory of God as our chief end; all other views must be subservient to this, which would sanctify our common actions and affairs, 1 Cor. x. 31 . Fifthly, God is not glorified by any thing we do if we do not offer it to him through the mediation and merits of Jesus Christ. God in all things must be glorified through Jesus Christ, who is the only way to the Father. Sixthly, The apostle's adoration of Jesus Christ, and ascribing unlimited and everlasting praise and dominion to him, prove that Jesus Christ is the most high God, over all blessed for evermore. Amen. Fortitude and Circumspection; Advice to Suffering Christians. (

Sermon for the Sunday after Ascension Day; 1 Peter 4:8-11 EXHORTATION TO CHRISTIAN LIVING. 1 This text, too, is an admonition to Christian living, a discourse concerning the fruits of a good tree, a figure applied to the Christian; in other words, concerning the fruits of the one who, through faith, has obtained redemption from sin and death and has a place in the kingdom of grace and of eternal life. Such a one is exhorted to live henceforth in a manner indicative of the fact that he has apprehended the treasure of salvation and is become a new man. EXHORTATION TO SOBERNESS. 2 Certain good works are also introduced, and in the first part of our text Peter makes an especially emphatic continuation of the admonition in the foregoing part of the chapter, warning Christians to abstain from gross vices--carnal lusts--which in the world lead to obscenity, and from the wild, disorderly, swinish lives of the heathen world, lives of gormandizing, guzzling and drunkenness. Peter admonishes Christians to endeavor to be V.7. “sober unto prayer.” The epistle was written chiefly to the Greeks, the masses of which people were very social, and inclined to carouse and gormandize. And we Germans are accused of the same excess; not without some reason either. 3 With intent to turn Christians from these vices unto temperance and sobriety, Peter reminds them, as all the apostles are wont to do, of the obligations particularly incident to the Christian calling, to the only true, divine service, the things for the sake of which they have become Christians and which distinguish them from the remainder of the world. His meaning is: It is not for Christians to lead lives heathenish, profligate and riotous; to indulge in gormandizing, guzzling, carousing and demoralizing of themselves. They have something nobler to do. First, in that they are to become different beings, and be occupied with the Word of God wherefrom they derive their new birth and whereby they preserve it. Second, being born anew, they have enemies to fight; so long as they live on earth, they must combat the devil, also their own flesh, which is corrupted by the devil until it is full of evil lusts. Having, then, to assume the obligations of this calling and contest, they must not give way to drowsy indolence; much less may they become foolish, drunken sots, indifferent to all issues and heedless of their obligations. Rather, they have need to be watchful and sober, ever ready with the Word of God and with prayer. 4 These are the two kinds of armor, two weapons of defense, whereby the devil is vanquished and of which he is afraid: First, diligence in hearing, learning and practicing the Word of God, that instruction, comfort and strength may be received; second, sincere petitioning upon the authority of that Word, a crying and calling to God for help when temptations and conflicts arise. One or the other of these weapons of defense must continually be in active exercise, effecting perpetual intercourse between God and man - either God speaking to us while we quietly listen, or God hearing our utterances to him and our petitions concerning our needs. Whichever the weapon we wield, it is unendurable to the devil; he cannot abide it. Christians need both equipments, that their hearts may ever turn to God, cleave to his Word, and continually, with ceaseless longing, pray a perpetual Lord's Prayer. Truly, the Christian should learn from the temptations and straits wherewith the devil, the world and the flesh constantly oppress him, to be ever on his guard, watching for the enemy's point of attack; for the enemy sleeps not nor rests a single moment. 5 Here is applicable Peter's injunction for the Christian to keep within the bounds of physical temperance and sobriety; not to overload the body and injure it by excessive eating and drinking: so as to be watchful, intelligent, and in a mood, to pray. He who is not careful to discharge the obligations of his office or station with temperance and sobriety, but is daily in a sottish condition, is incapable of praying or performing any other Christian duty; he is unfit for any service. 6 Right here a special admonitory sermon might well be preached to us dissolute Germans, in warning for our excesses and drunkenness. But where would be forthcoming a sermon forcible enough to restrain the shameful sottishness and the drink devil among us? The evil of overindulgence has, alas, swept in upon us like a torrent, overwhelming as a flood all classes. It daily spreads further and further throughout the nation, embracing every station from the lowest to the highest. All preaching, all admonition, seem far too weak--not vain and impotent, but despised and scorned--to meet the emergency. But the apostles, and even Christ himself, declared that in the end of the world such a state of affairs should obtain. For that very reason did Christ ( Lk 21:34 ) admonish Christians to take heed to themselves lest at any time their hearts be overcharged with surfeiting and drunkenness and the cares of this life, and so that day come upon them unawares. 7 Now, God having in his infinite goodness so richly shed upon us Germans in these latter times the Gospel light, we ought, in honor and gratitude to him, to try to reform ourselves in the matter of intemperance. We should fear lest through this evil besides committing other sins we draw upon us the wrath and punishment of God. For naught else can result from the pernicious life of intemperance but false security, and contempt of God. Individuals continually dead in drunkenness, buried in excesses, living like swine, cannot fear God, cannot be occupied with divine things. 8 Had we no other incentive to abandon our intemperate living, the scandalous reputation we have among the nations ought to move us to reform. Other countries, particularly those bordering on Germany, regard us with extreme contempt, calling us drunken Germans. For they have virtue enough to abstain from excessive drinking. The Turks are real monks and saints in this respect; so far are they from the evil of intemperance that in obedience to the teaching of their Mohammed they prohibit the drinking of wine or any other intoxicant, and punish the offense as the greatest evil in their midst. For this very reason are they better soldiers than our drunken masses. They are always awake and vigilant, alert concerning their own interests, planning attacks upon us and continually extending their dominion, while we lie sleeping in our excesses as if we could withstand the Turks by drunkenness and carousing. 9 But what is the use of multiplying words on the subject when the evil prevails to such extent as to be common custom in the land? No longer confined to the rude, illiterate rabble, to country villages and public taverns, it has penetrated all cities and entered nearly every house, being particularly prevalent among the nobility--in the courts of princes. I recall that when I was young drunkenness was regarded an inexpressibly shameful thing among the peerage, and that the dear lords and princes restrained it with serious prohibitions and punishments. But now it is more alarmingly prevalent among them than among farmers. It is generally the case that when the great and good begin to go down, they sink to a lower level than others. Yes, intemperance has attained such prevalence that even princes and lords have learned the habit from their young noblemen and are no longer ashamed of it. Rather, they call it honorable, making it a civil virtue befitting princes and noblemen. Whosoever will not consent to be a drunken sot with them, must be discountenanced; while the knights who stand for beer and wine obtain high honors, and great favors and privileges, on account of their drinking. They desire fame in this respect, as if they had secured their nobility, their shield and helmet, by the very fact that they exceed others in the shamelessness of their tippling. 10 Yes, and have we not further reason for checking the evil when even the young practice it without fear or shame? They learn it from the aged, and unrestrained they disgracefully and wantonly injure themselves in the very bloom of life, destroying themselves as corn is cut down by hail and tempest. The majority of the finest, most promising young people, particularly the nobility, they of court circles, ruin their health, body and life, before arriving at maturity. How can it be otherwise when they who should restrain and punish commit the same sins themselves? 11 Hence Germany has always been a wretched country, chastised and plagued by the drink devil, and completely immersed in this vice, until the bodies and lives of her people, as well as their property and honor, are shamefully consumed and only a sordid existence remains. He who would paint the conditions must portray something swinish. Indeed, but a small proportion of the inhabitants of Germany are undebased by this evil. These are children, girls and women. Some sense of propriety in the matter remains to them, though occasionally we find even under the veil some intemperance; however, it is with restraint. Enough modesty remains to inspire the universal sentiment that so disgraceful a thing is it for a woman to be drunk, such a one deserves to be trampled upon in the streets. 12 In the light of their example, let us men learn to see our own shame and to blush for it. While noting how disgraceful is drunkenness for women, let us remember it is much more so for ourselves. We ought to be saner and more virtuous; for, according to Peter, the woman is the weaker vessel. Because of the weakness of women, we ought to have more patience with them. Man being endowed with a broader mind, stronger faculties and firmer nature, he should be the saner being, the farther removed from the brute. It stands to reason that it is a much greater disgrace for him to indulge in the vice of drunkenness. In proportion to the nobility of his creation and the exalted nature wherewith God has endowed him, should be the disgrace of such unreasoning, brutish conduct on his part. 13 What can be said for us? So complete is the perversion of all manly virtue and honor in our conduct in this respect that it cannot be surpassed by any other possible degradation of manhood. There remains to us but an atom of good reputation, and that is to be found among the women. The occasional instance of drunkenness among them but emphasizes our own disgrace. All countries look upon us with scorn and contempt, regarding us as shameful and sordid creatures, day and night bent upon making ourselves surfeited and stupid, possessing neither reason nor intelligence. The evil would be more tolerable, more excusable, if drinking and carousing had any limit, if intoxication were but an occasional thing--the case of a person inadvertently taking one drink too much, or of taking a stimulant when tired from excessive labor and worry. We excuse it in women who may chance to drink a little more at wedding parties than they are accustomed to at home. But this excessive guzzling kept up unceasingly day and night, emitting only to be filled again, is wholly inconsistent with the character of a prince, a nobleman, a citizen, yes, of a human being, not to mention the life of a Christian; it is really more in keeping with the nature and work of swine. 14 Now, when God and all mankind permit you to eat and to drink, to enjoy good things, not merely what is necessary for actual subsistence, but in a measure calculated to afford gratification and pleasure, and you are yet not satisfied with that privilege--when such is the case, your sordid and gluttonous tendencies are worthy one born solely to consume beer and wine. But such are the excesses now to be seen in the courts of princes--the banqueting and the drinking--that one would think they meant to devour the resources of the country in a single hour. Lords, princes, noblemen--the entire country, in fact--are ruined, reduced to beggary, for the particular reason that God's gifts are so inhumanly wasted and destroyed. 15 As I said before, the evil of drunkenness has, alas, gained such ascendancy as to be past restraint unless the Word of God may exert some controlling influence among the few, the individuals who are still human and who would be Christians. The masses will remain as they are, particularly as the civil government makes no effort to restrain the evil. It is my opinion that if God does not sometime check the vice by a special judgment--and until he does it will never be punished and restrained--even women and children will become inebriate, and when the last day arrives no Christian will be found but all souls will descend drunken into the abyss of hell. 16 Let all who desire to be Christians know that it is incumbent upon them to manifest the virtue of temperance; that drunken sots have no place among Christians, and cannot be saved until they amend their ways, until they reform from their evil habits. Concerning them Paul says plainly ( Gal 5:19-21 ): “Now the works of the flesh are manifest, which are these: fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties, envyings, drunkenness, revellings, and such like; of which I forewarn you, even as I did forewarn you, that they who practice such things shall not inherit the kingdom of God.” Here you see that he who lies day and night in drunkenness has no more inheritance in the kingdom of God than the whoremonger, adulterer, and such like. Know then, just as idolatry, adultery and so on, are sins excluding you from heaven, so too, drunkenness is a sin which bars you from the blessings of baptism, and from remission of sins, faith in Christ and your personal salvation. Hence, if you would be a Christian and saved, you must be careful to lead a sober and temperate life. But if you disregard this admonition and yet hope to be saved--well, then continue to be an infidel and a brute so long as God permits. 17 Were you a Christian, even if you could permit yourself to be unmoved by the physical injury wherein, by drunkenness, you plunge yourself, not only wasting your money and property, but injuring your health and shortening your life; and if you could permit yourself to be unmoved by the stigma justly recognized by men and angels as attaching to you, a filthy sot--even then you ought to be moved by God's command, by the peril of incurring eternal damnation--of losing God's grace and eternal salvation--to refrain from such unchristian conduct. O God, how shameless and ungrateful we are, we so highly blessed of God in having his Word and in being liberated from the tyranny of the Pope, who desired our sweat and blood and tortured our consciences with his laws--how ungrateful we are in the face of these things not to amend our lives in some measure in honor to the Gospel, and in praise and gratitude to God! 18 Where peradventure there are still pious parents or godfearing Christian rulers, they ought, for the sake of lessening the evil of intemperance, to restrain their children and domestics with serious chastisements. Pastors and preachers are under obligation to admonish the people frequently and faithfully, holding up to them God's displeasure and wrath and the injuries to soul, body and property resultant from this evil, to the intent that at least some might be moved and profited. And they who wantonly and openly persist in the vice, being not disposed to amend their conduct but at the same time boast of the Gospel, should not be allowed to participate in the sacrament of the Lord's Supper nor to act as sponsors at baptism. Preachers and pastors should hold such as openly antichristian, and should make a distinction against them the same as with manifest adulterers, extortioners and idolaters. Such is Paul's command ( I Cor 5:11 ): “I wrote unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; with such a one no, not to eat.” NECESSITY FOR PRAYER. 19 But we will not now remark further upon this subject. To return to Peter: He admonishes us to be sober so that we may give ourselves to prayer, as becometh those who are Christians and have turned from the vile, heathenish conduct of the world. just preceding our text, in verse 3, he says: V.3. “For the time past may suffice to have wrought the desire of the Gentiles, and to have walked in lasciviousness, lusts, winebibbings, revellings, carousings, and abominable idolatries.” He admonishes us as being now called and ordained to contend against the devil by faith and prayer. Later on ( ch. 5:8 ) he brings in the same warning in clearer phrase, exhorting Christians to be sober and watchful. Do you ask, What is the great necessity therefore? he says: “Your adversary the devil, as a roaring lion [in the midst of a flock of sheep], walketh about, seeking whom he may devour.” Peter's meaning is this: Since you are a people called to contend with this powerful spirit which is more intent on seizing your souls than is the wolf on seizing the sheep, it is essential you should take thought how to withstand him. Resistance is effected only through faith and prayer. But soberness and vigilance are necessary to enable one to pray. With gormandizers and drunkards, reason is dethroned and they are rendered incapable of respecting anything, or of performing any good work. Therefore, the ability to pray and call upon God has been taken from them and the devil overcomes and devours them at his will. 20 The diligence in prayer which characterized Christians of the primitive Church, even while undergoing great persecution, is apparent to us. They were more than willing to assemble daily for prayer together, not only morning and evening, but also at certain other appointed hours; and frequently they watched and prayed entire nights. Some of them, according to St. Augustine, carried their vigils to such extent as at times to abstain from food for four days. True, this was going to somewhat of an extreme, particularly when later the practice came to be an example and a commandment. Yet their habit of perfect sobriety morning, evening and at all times is commendable. With the cessation of this practice in the congregations, there succeeded the wretched order of monks, who pretend to do the praying for others. They, it is true, observed the same appointed hours, the same seasons of prayer, in their matins, vespers, and so on, but they did not really pray; they merely kept up an incessant sound, muttering and howling. We still retain from the ancient custom the observance of morning and evening prayers in schools for children. But the same practice should obtain in every Christian family. Every father is under obligation to train up his children to pray at least at the beginning and the close of day, commending to God every exigency of this earthly life, that God's wrath may be averted, and deserved punishment withheld. 21 Under such conditions, we would be properly instructed and not have to be subjected to intolerable oppression and to prohibitions relative to eating, drinking and dressing, being guided by nature's demands and our own honor and pleasure. Yet we would not be inordinate and brutish in these things nor shamefully dethrone reason. Drunkenness is a sin and a shame to any man, and would be even were there neither God nor commandment; much less can it be tolerated among Christians. There is more virtue in this respect among the very heathen and Turks. They put us to shame, while it is our place to set an example shaming them. Our characters ought to be so noble as to give no chance for offense at our conduct, that the name of God be not defamed but glorified, as Peter admonishes in the conclusion of this epistle lesson. TEMPERANCE IN ALL THINGS. 22 What we have said in regard to sobriety, we must also say relative to that other virtue--temperance, to which Peter gives first place. They are mutually related, but temperance respects not only eating and drinking, but is opposed to all immoderation in outward life--in clothing, ornament, and so on; to whatever is superfluous, or excessive; to any extravagant attempt to be greater and better than others. To such extent has immoderation gained the upper hand in the world, there is nowhere any limit to expense in the way of household demands, dress, wedding parties and banquets, in the way of architecture, and so on, whereby citizens, rulers and the country itself are impoverished, because no individual longer keeps within proper bounds. Almost invariably the farmer aspires to equal the nobleman, while the nobleman would excel the prince. As with sobriety, so with the virtue of temperance--there is scarce to be found an example of it in our midst, so completely has self-control, sincerity and discipline given way. 23 At the same time the apostle does not forbid appropriate and respectable recognition of the things of physical well-being, in keeping with each individual's station in life, even including things ministering pleasure and joy. For Peter would not have filthy, rusty, greasy monks nor sourfaced saints, with the hypocrisy and show of their simulated austere and peculiar lives, wherein they honor not their bodies, as Paul says ( Col 2:23 ), but are ever ready to judge and condemn other people--the maiden, for instance, who chances to join in a dance or wears a red dress. If you are a Christian in other respects, God will easily allow you to dress and to adorn yourself, and to live with comfort, even to enjoy honor and considerable pleasure, so long as you keep within proper bounds; you should, however, not go beyond the limits of temperance and moderation. In other words, do not overreach propriety and self- restraint, regardless of real pleasure, in the endeavor to show off in excessive and unprofitable squandering. Such conduct results in confusion and trouble--chastisement sent of God; in taxes, extortion, robbing and stealing, until finally lords and subjects are ruined together. V.8. “Above all things being fervent in your love [have fervent charity] among yourselves; for love [charity] covereth a multitude of sins.” 24 In the foregoing part of the text, Peter admonishes Christians concerning their obligations to themselves; here he tells what is to be their conduct toward others. He embraces all the good works named in the second table of the commandments as obligations we owe to our neighbor, in the little but forcible and comprehensive phrase--“fervent in your love.” This virtue, too, is incumbent on the Christian who must contend against the devil and pray. For prayer is hindered where love and harmony are displaced by wrath and ill-will. The Lord's Prayer teaches: “Forgive us our debts as we forgive our debtors.” How can they pray one for another who feel no interest in a neighbor's wants, who rather are enemies, entertaining no good will toward one another? Where hearts are inflamed with hatred toward men, prayer has ceased; it is extinguished. Hence, antichristians and all popedom, however holy their appearance, cannot pray while enemies to the Word of God and persecutors of Christians. He who repeats the Lord's Prayer while indulging wrath, envy and hatred, censures his own lips; he condemns his own prayer when he seeks forgiveness from God but does not think of forgiving his neighbor. 25 With Christians there must be, not merely natural human affection such as exists even among heathen, but ardent, fervent love; not the mere appearance of love, the smoke-false, hypocritical love, as Paul calls it ( Rom 12:9 ) --but real fervor and fire, which consent not to be easily extinguished, but which endure like the love between husband and wife, or the love of parents for children. True conjugal and parental love is not easily quenched, even though the object of its affection be weak, diseased or dangerously ill. Rather the greater the need and the danger of one individual, the more is the heart of the other moved and the brighter does love burn. 26 Such sincere love, as the apostle elsewhere styles it, must exist among Christians who are all children of one Father in heaven and brothers and sisters. Indeed, they are under obligation to love even their enemies--who are human beings of the same flesh and blood-- and to wish no one evil but rather to serve all wherever possible. This love is the beautiful red robe for the adornment of Christians, supplementing the pure white garment of faith received in baptism. It is to be worn in obedience to the example of Christ, who for us, even while we were enemies, wore the same red garment of love when he was sprinkled with his own blood. It was then he burned with the intense fire of ineffable and most exalted love. 27 The apostles were moved to admonitions of this character because they clearly perceived the great weakness and imperfection bound to exist among Christians even in their outward lives. They knew that no one could, in his everyday life among men, live so discreetly as not at some time or other, by word, gesture or act, to give offense to someone, moving him to anger. Such perfection of life is found in no family, not even with husband and wife. The case is the same as in the human body: one member frequently comes in conflict with another; a man may inadvertently bite his tongue or scratch his face. He who would be a saint so stern and selfish as to endure no evil words or acts, and to excuse no imperfections, is unfit to dwell among men. He knows nothing of Christian love, and can neither believe nor put into practice the article of the Creed concerning the forgiveness of sins. 28 So the Christian's fire of love must be characterized, not by a dull, cold red, but by a warm scarlet--according to the Scriptures ( Ex 26:1 ), “Coccurn bis tinctam” (rose-red). This love retains its fire and is really true, having which the Christian is not easily disheartened and overcome by wrath, impatience and revenge, but to a certain extent is able to endure and tolerate attacks upon himself calculated to distress. it manifests itself more strongly in suffering and enduring than in action. 29 Therefore, Peter extols such love, declaring it to be a virtue potent not only to bear but to cover “a multitude of sins.” This statement he introduces from the Proverbs of Solomon ( ch 10:12 ). The Papists, however, pervert its meaning, explaining it in a way at variance with the doctrine of faith; they make of love to one's neighbor a work or virtue having merit with God. It is their desire to draw the conclusion that for the sake of our love our sins are covered; that is, forgiven and exterminated. But we shall not notice the dolts. It is clear enough from the text that reference is to hatred and love received from men; our own sins are not intended here, but the transgressions of others. To cover our sins in the sight of God, yet other love is requisite--the love of the Son of God, who alone is the bearer of sins in God's sight, and who, as John the Baptist says, takes away, bearing them upon his own shoulders, the sins of the whole world, including our own. And the example of his love teaches that we, too, should in love cheerfully bear and freely forgive the sins of others against us. 30 Solomon contrasts the two opposing principles of envious hatred and love, and shows the effect of each. “Hatred,” he says, “stirreth up strifes; but love covereth all transgressions.” Where hatred and enmity dwell in the heart, they must inevitably stir up strife and bring misfortune. Animosity cannot restrain itself. It either bursts out in pernicious language clandestinely uttered against the object of enmity, or it openly demeans itself in a manner indicating its ill will. Hence follow reveling, cursing, quarreling and fighting, and, when wholly unrestrained, cruelty and murder. These things are due to the fact that the eyes of Younker Hate are so blinded by scorn and venom that he can see only evil in every man with whom he comes in contact; and when he actually finds it he will not let it alone, but stirs it, roots and frets in it, as the hog roots with defiled snout in offensive filth. “You must have viewed your neighbor from behind,” we say when one can speak and think only the worst of a neighbor though he may have many good traits. Hate really desires only that everyone be an enemy to his neighbor and speak the worst about him, and if he hears aught in his neighbor's favor, he puts upon it the very worst construction, with the result that the other party is embittered and in turn comes to hate, curse and revile. Thus the fire burns until only discord and mischief can obtain. 31 But on the other hand, as Solomon tells us, Love is a virtue pure and precious. It neither utters nor thinks any evil of its neighbor. Rather, it covers sin; not one sin, nor two, but “a multitude of sins”--great masses of them, forests and seas of sin, as it were. That is, love has no desire to reflect itself in a neighbor's sins and maliciously rejoice in them. It conducts itself as having neither seen nor heard them. Or, if they cannot be overlooked, it readily forgives, and so far as possible mends matters. Where nothing else can be done, it endures the sins of a neighbor without stirring up strife and making a bad matter worse. 32 The apostle, upon authority of observation and experience, acknowledges that where people dwell together there must be mutual transgressions; it cannot be otherwise. No one will always do what is pleasing to others, and each is liable to commit open wrong. Peter would teach that since men must live together in their respective stations in life--for the Scriptures make no recognition of singular and intolerant saints who would promptly run out of the world when some little thing takes place at variance with their opinions--he who would live peaceably must so control himself as to be able to bear with others, to overlook their imperfections, and to cover their transgressions and thus avert further resulting evil. Where no toleration is exercised, where no wrong is forgiven and forgotten, hate and envy must find place. The sole office of these is to stir up strife and contention. No peace and rest is to be had where they exist; wrangling and fighting, oppression and bitterness, must obtain. The unbounded ill-will. the innumerable strifes and wars, having place on earth, all result from the abominable evil of the lack of love among us and from the prevalence of pernicious hate, which leads to anger and revenge when opposition offers. Thus we become enemies to one another instead of to evil, when it is our duty to love our fellow-men. 33 Now, if you would live as a Christian and enjoy peace in the world, you must make every effort to restrain your anger and not to give way to revenge as do others. Rather you must suppress these passions, subduing your hatred by love, and be able to overlook and bear, even though you have to suffer great pain and injustice. So doing you will develop a noble character fitted to accomplish much good through patience and humility, to allay and abolish enmity, and strife, and thereby to reform and convert others. If you are unwilling to be patient under injustice, then go on hating and envying, impatiently blustering about and seeking revenge. But from such a proceeding only strife and disquietude can be your portion, though your complaints be long and your lamentations loud. You may run hither and thither, and still you will not find the truth otherwise than as I have stated. This text would have to be done away with first, and the Scriptures falsified. 34 Paul, having in mind Solomon's saying about love, in extolling the same virtue amplifies the latter's statement with various expressions, in the thirteenth of First Corinthians. Among other things he says there (verses 5-8): “Love seeketh not its own, is not provoked, taketh not account of evil; rejoiceth not in unrighteousness, but rejoiceth with the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth,” etc. This, mark you, is “being fervent in love,” as Peter calls it. Here is the heat, the fire, effective to consume all evil and to replace it with only good. This fire will not permit itself to be quenched; it surmounts all checking. Whatever of evil is heaped upon it, it remains in itself good, and works only good. 35 The essential property, the “differentia essentialis,” of genuine love, as its nature requires fervency, is the fact that it cannot be embittered. He who has it, will not cease to love, to do good and to endure evil. In a word love cannot hate; it cannot be at enmity with anyone. No evil can be wrought too great for love to endure. No one can commit against it more sins than it can cover. It cannot be enraged to the point of refusing to forgive. Its attitude is not unlike that of the mother toward her child. The child may be imperfect and impure, even filthy, but the mother notes it not, even if she sees it. Her love blinds her. The eyes wherewith she looks upon her child as the beautiful and God- given fruit of her own body are so pure that she overlooks all imperfections, regarding them as nothing. Indeed, she excuses, even glorifies, them. Although the child squints, it must not be called squint-eyed, but love-eyed, and even a wart must be thought to become it. 36 Behold, this is covering sins with love--a virtue peculiar to Christians. The world does not possess that virtue. Such love is impossible to it, whatever its pretensions and ostentations in that respect. However precious the world's love may be, it is subject to delusion, vanity and hypocrisy; for the world is false in appearance and pretension. No worldling likes to be regarded hateful and envious toward his neighbor, but succeeds in conducting himself, so far as word and gesture are concerned, in an affable manner to all. This attitude he maintains so long as we show him favors and obey his pleasure. But when our love for him becomes a little disaffected and we happen to offer a word he regards insulting, he promptly withdraws his affections and begins to complain and to rage as if he had been done a great wrong. He makes out he is under no obligation to endure the injustice; and he boastingly plumes himself on having shown great faithfulness and love to the offender, such fidelity as would have led him readily to share with that one the very heart in his body, and now he is so ill repaid that henceforth he will leave such people to be served by the devil. Such is the world's love. The world loves not “in deed,” but “in word,” as John expresses it. 1 Jn 3:18. It has no sincerity of heart. Its love is a mere ignis-fatuus, shining but having no fire; a love which endures not, but is blown out by a breath--extinguished with a word. The reason of it all is, the world seeks only its own. It would be served, would receive from others, and not make any return, particularly if response must entail any suffering and forbearance on its part. 37 “But,” you may say, “shall evil go unpunished? What would be the result were all evil to be tolerated and covered up? Would not that be giving the wicked opportunity to carry out their evil designs? Would it not encourage them in their wickedness until life would not be safe to anyone?” I reply: We have often stated what individuals properly merit our anger, and the extent and manner of punishment to be awarded them. It is truly the office of civil government and also of the father of every family to visit anger upon evil, and to punish and restrain it. Again, every pastor and preacher is commissioned--yes, every godly Christian--to admonish and censure when he sees a neighbor committing sin, just as one brother in a family admonishes another. But to be angry with evil and to inflict official punishment--punishment by virtue of office--is a different thing from being filled with hatred and revenge, or holding ill-will and being unforgiving. 38 It is not inconsistent with the character of love to be angry and to reprove when a neighbor is observed to sin. But true love feels no inclination to behold the sin and disgrace of a neighbor; rather, much rather, it desires his improvement. Just as parents correct with a rod a disobedient and obstinate child but do not cast it out and become enemies to it because of that disobedience, their object being only to reform the child, while the rod is cast away after chastisement; so, too, according to Christ's words ( Mt 18:15-17 ), you may censure your brother when he sins, and manifest your displeasure and indignation, that he may perceive and confess his wrong-doing, and if he does not then amend his conduct, you may inform the congregation. At the same time, his obstinacy does not justify you in becoming his enemy, or in entertaining ill-will toward him. As said before, love to be true must not be dull and cold, too indifferent to perceive a neighbor's sins; it must endeavor to relieve him thereof. It must have the red fire of fervor. He who truly loves will be distressed that a beloved neighbor wickedly trespasses against God and himself. Again, true love does not pale with hatred and revenge. It continues to glow red when the possessor's heart is moved with sympathy, is filled with compassion, for its neighbor. True, when fervor and admonition fail to effect any reform, the sincere-hearted Christian must separate himself from his obstinate neighbor and regard him as a heathen; nevertheless, he must not become his neighbor's enemy nor wish him evil. 39 Anger and censure prompted by sincere love are very different from the wrath, hatred and revengefulness of the world, which seeks only its own interests and is unwilling to tolerate any opposition to its pleasure. True love is moved to anger only when a neighbor's good demands. Though not insensible to evil and not approving evil, it is yet able to tolerate, to forgive and cover, all wrongs against itself, and it leaves untried no expedient that may make a neighbor better. Sincere love makes a clear distinction between the evil and the person; it is unfriendly to the former, but kind to the latter. V.9, 10. “Using hospitality one to another without murmuring: according as each hath received a gift, ministering it among yourselves, as good stewards of the manifold grace of God.” 40 Having admonished all Christians to love one another generally, Peter mentions various instances where love should be externally manifested among Christians, and speaks particularly of those who have been favored above others with special gifts and special offices in the Church whereby they are able to serve their fellows. Thus he teaches that the Christian's whole external conduct should be regulated by that love which seeks not its own advantage, which aims not at profiting itself, but lives to serve its neighbor. 41 First, Peter says, “Using hospitality one to another.” The reference is to works of love relative to the various physical needs of a neighbor. Christians are to serve one another by ministering temporal blessings. Especially are the poor and the wretched to be remembered, they who are strangers or pilgrims among us, or come to us houseless and homeless. These should receive the willing ministrations of Christians, and none be allowed to suffer want. 42 In the apostles' time, the primitive days of the Church, Christians were everywhere persecuted, driven from their possessions and forced to wander hither and thither in poverty and exile. It was necessary then to admonish Christians in general, and particularly those who had something of their own, not to permit these destitute ones to suffer want, but to provide for them. So, too, is it today incumbent upon Christians to provide for the really poor--not lazy beggars, or vagabonds--the outdoor pensioners, so called; and to maintain those who, because of old age or other infirmity, are unable to support themselves. The churches should establish common treasuries for the purpose of providing alms for cases of this kind. It was so ordained of the apostles in Acts 6:3. Paul, also, in many places admonishes to such works of love; for instance ( Rom 12:13 ): “Communicating to the necessities of the saints.” 43 Moreover, as Peter says, hospitality is to be extended “without murmuring”--not with reluctance and aversion, as the way of the world is. The world is particularly reluctant when called upon to give to Christ the Lord, in other words to his poor servants the pastors and preachers, or to their children, into whose mouths they must count every bit of bread. It regards oppressive and burdensome the contributing of even a dime for that purpose. At the same time, it lavishly bestows its gifts upon the devil; as, for instance, under popedom it gave liberally and willingly to indolent, useless monks and shameless, wicked knaves, Impostors and seducers. Such is the inconsistence of the world; and it is a just punishment from God that it is made unworthy to contribute where it well might toward the preservation of God's Word and his poor Church; and that it must give to other and ungrateful purposes. Christian love must be sincere enough to do good “without murmuring.” Paul says ( Rom 12:8 ) to “let him that showeth mercy do so with cheerfulness,” or willingly, without restraint. Again ( 2 Cor 9:7 ), “God loveth a cheerful giver,” etc. STEWARDS OF GOD'S GIFTS. 44 Peter speaks also of love's work in relation to the gifts of the Holy Spirit, which are bestowed for the good of the entire Church and particularly for its spiritual offices or government. He would have the Spirit's gifts used in the service of others, and admonishes Christians to consider all they have as given of God. The heathen have no such thought, but live as if life and all they possess were of their own attaining. But let Christians know they are under obligation to serve God with their gifts; and God is served when they employ them for the advantage and service of the people--reforming them, bringing them to a knowledge of God, and thus building up, strengthening and perpetuating the Church. Of such love the world knows nothing at all. 45 So then, Peter says, we are to use the gifts called spiritual--gifts of the Holy Spirit--in the Christian Church “as good stewards of the manifold grace of God.” He would have us know they are conferred upon us of grace. They are not given us to exalt ourselves therewith, but to make us stewards of the house of God--of his Church. They are manifold and variously distributed; for no one may possess all. Some may have certain gifts and offices, and other individuals certain others. But the mutual way in which these gifts are united and related makes one individual serve another. 46 Peter would remind especially each individual to take heed to the duties of his particular office. In the pursuance of his own occupation, each is to attend faithfully to whatever is committed to his charge; to do whatever he is commanded to do. As the Scriptures teach in many places, there is no work nobler than being obedient to the particular calling and work assigned of God, and satisfied therein; faithfully serving one's neighbor and not gazing after what is committed to, or enjoined upon, another, nor presuming to transcend the limits of one's own commission. Many fickle, unstable spirits, however, especially the presumptuous, proud and self-sufficient, imagine themselves to have such measure of the Spirit and of skill that their own calling is not sufficient for them; they must control all things, must superintend and criticise the work of others. They are malignant souls, doing nothing but to stir up mischief, and having not the grace to perform any good work, even though they have noble gifts. For they do not make use of the gifts of their office to serve their neighbors; they only minister therewith to their own glory and advantage. 47 The apostle goes on to show how God distributes his gifts in various ways; he speaks of “manifold gifts.” Paul likewise ( 1 Cor 12:4-5 ) teaches that each one is given a special gift, and a particular office wherein he is to exercise his gift, continuing in his own sphere until called to another. Again, Paul says ( Rom 12:6-7 ): “Whether prophecy, let us prophesy.... or ministry, let us give ourselves to our ministry.” It is not enough to have numerous special gifts; grace is also requisite--“manifold grace of God,” Peter says. We must so use our gifts that God may be pleased to add his blessing, if we would successfully and profitably serve the Church and accomplish good. God's grace will not be given to those who do not, in faith and in obedience to his command, fulfill the obligations of their calling. Now Peter proceeds to illustrate, giving a rule of how we are to use our individual gifts. He says: V.11. “If any man speaketh, speaking as it were oracles of God; if any man ministereth, ministering as of the strength which God supplieth.” 48 It is highly essential that the Church observe this doctrine. Had it been regarded heretofore, the world would not have been filled with anti-christian errors and deceptions. For it fixes the bounds, it sets the mark, for all aspiring church members, however exalted their office and gifts; the limits of these they must not transcend. 49 The apostle classifies Church government in two divisions: teaching, or “ministering” the Word; and holding office and fulfilling its duties in accordance with the teachings of the Word. In both cases, he tells us, we are to take heed that we are not actuated by our own ideas and pleasures; our teaching and ruling must ever be God's Word and work or office. 50 The workings of the Christian Church are not the same as the processes of civil government. They are unlike the operations that have to do with outward things, with temporal possessions. In the latter case men are guided by their own understanding. At the dictates of their Own reason do they rule, instituting laws and regulations, and prohibiting, receiving and distributing according to those regulations. In the Christian Church we have a spiritual government of the conscience, an effecting of obedience in God's sight. Whatever is spoken or taught, promised or done, we may be assured, will avail and stand before God; indeed, we may know it has origin with him, whereby we are justified in declaring: “God himself uttered the command or performed the work; for in us, his tabernacles where he lives and rules, essentially he, as rightful Master in the house, commands and performs all, though employing the instrumentality of men's lips and hands.” ASSURANCE OF PURE DOCTRINE ESSENTIAL. 51 In the first place, therefore, it is necessary that both preachers and hearers take heed to doctrine and have clear, unmistakable evidence that what they embrace is really the true Word of God revealed from heaven; the doctrine given to the holy and primitive fathers, prophets and apostles; the doctrine Christ himself confirmed and commanded to be taught. We are not permitted to employ the teaching dictated by any man's pleasure or fancy. We may not adapt the Word to mere human knowledge and reason. We are not to trifle with the Scriptures, to juggle with the Word of God, as if it would admit of being explained to suit the people; of being twisted, distended and patched to effect peace and agreement among men. Otherwise, there would be no sure, permanent foundation whereon the conscience might rely. 52 Nor is it any more admissible for one who chances to have an office of greater influence than others, who is peculiarly holy, or who is of exalted spirit and intellect--even though he were an apostle--to presume upon his gifts and the office and take authority to teach according to his own inclinations, requiring his hearers to accept unquestioningly his word and rely upon it because what he teaches must be right. But thus the Pope in time past persuaded the world that because he occupied the seat of the apostles, the highest office, and assembled the councils, the latter could not err, and that therefore all men are obliged to believe and obey what they resolve and confirm. 53 This theory is opposed by Peter's teaching, and all the Scriptures forbid men, at the peril of losing eternal salvation, to rely on or respect anyone or anyone's gifts, in the things pertaining to faith. The Scriptures teach rather that we are to prove and judge all doctrine by the clear and sure Word of God given us from heaven and supported by the reliable, concurrent testimony of the apostles and the Church from the beginning. Paul, by way of denouncing the false teachers who boasted of being disciples of eminent apostles and relied upon the latter and their reputation, pronounced this sentence ( Gal 1:8 ): “Though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema.” 54 Similarly, in the offices or government of the Church, there must first be convincing evidence that command and office are instituted of God. No one may be permitted to institute, promise or do anything of his own power or pleasure and compel men to regard it as divine authority or as essential to salvation, simply because of his appointment to office. Nevertheless, the Pope, by virtue of his ecclesiastical office, undertook to domineer over all men, to issue commands and institute laws and religious services binding upon everyone. He who holds and would exercise office in the Church must first give clear Scripture proof of having derived his office from the authority of God. He must be able to say: “I did not institute such and such a proceeding; it is of God.” Then they who comply may be assured they are obeying, not the individual, but God. 55 For instance, if in obedience to Christ's command I, as a carer of souls, or servant of the Church, administer the holy sacrament or pronounce absolution; if I admonish, comfort, reprove; I can say: “That which I do, I do not; Christ performs it.” For I act not of my own design, but in obedience to the command of Christ--to his injunction. The Pope and his adherents cannot make the above assertion. For they pervert the order and commandment of Christ the Lord when, in the sacrament, they withhold the cup from the laity, and when they change the use of the sacrament or mass, making it a sacrifice for the living and the dead. And thus they do also by innumerable other abominations in their false worship, things established without God's command, indeed contrary thereto; for instance, the invocation of dead saints, and similar idolatries, introduced by the Pope under cover of his office, as if he had the power from Christ to institute and command such things. ASSURANCE OF DIVINE EFFICIENCY ESSENTIAL. 56 In the second place, it is not enough that office and commandment be God-appointed. We his ministers should be conscious--and the people should so be taught--that efficacy of office is not of human effort, but is God's power and work. In other words, that which the office was designed to accomplish is not effective by virtue of our speech or action, but by virtue of God's commandment and appointment. He it is who orders; and himself will effectively operate through that office which is obedient to God's command. For instance, in baptism, the Lord's Supper and absolution, we are not to be concerned about the person administering the sacraments or pronouncing absolution--who he is, how righteous, how holy, how worthy. Worthiness or unworthiness of either administering or receiving hand effects nothing; all the virtue lies in God's command and ordinance. 57 This is the explanation of Peter's phrase, “the strength or ability which God supplieth.” Effect is produced, not through man's power, not in obedience to man's will; but through the “strength” of God and because of his ordering. No man has a right presumptuously to boast his own power and ability effective, as the Pope does in his pretensions about keys and ecclesiastical power. Know that it is necessary to the efficacy of your office and the salutary character of your work or authority in the Church that God himself give and exert the influence. And that influence is exerted when, as before said, God's Word and testimony are present that the ministry in question is commanded, or authorized, of God. 58 Therefore it is earnestly enjoined that in the Church no attempt should be made by any individual to institute any order or perform any work, much or little, great or small, merely at the prompting of his own inclinations or in obedience to the advice of any man. Let him who would teach and work be sure that his words and acts are really of God--commanded by him. Until he is certain in this respect, let him abandon his office--suspend his ministry; let him engage in something else for a time. Nor should we hear or believe anything presented to us that does not bear indisputable evidence of being the divine Word, or command. For God will not permit mockery of himself in the things of his own prerogative and on which depends the salvation of souls; for souls will be led to eternal ruin where this rule and command are disregarded. V.11. “That in all things God may be glorified through Jesus Christ.” 59 Here is named the motive for all effort in the Christian community. No one may seek for nor ascribe to himself power and honor because of his office and gifts. Power and glory belong only to God. He himself calls his Church, and rules, sanctifies and preserves it through his Word and his Spirit. To this end he bestows upon us his gifts. And all is done purely of grace, wholly for the sake of his beloved Son, Christ the Lord. Therefore, in return for the favor and ineffable goodness bestowed upon us regardless of our merits, we ought to thank and praise God, directing all our efforts to the recognition and glory of his name.

(χαρισμα,) in the Greek, without the article, means endowment of any kind, but especially that conferred by the Holy Spirit. Here it seems to refer to every kind of endowment by which we can do good to others; especially every kind of qualification furnished by religion by which we can help others. It does not refer here particularly to the ministry of the word--though it is applicable to that, and includes that--but to all the gifts and graces by which we can contribute to the welfare of others. All this is regarded as a gift, or charisma, of God. It is not owing to ourselves, but is to be traced to him. See the word explained 1Timm 4:14. Even so minister the same one to another, in anything by which you can benefit another. Regard what you have and they have not as a gift bestowed upon you by God for the common good, and be ready to impart it as the wants of others require. The word minister here (διακονουντες) would refer to any kind of ministering, whether by counsel, by advice, by the supply of the wants of the poor, or by preaching. It has here no reference to any one of these exclusively; but means, that in whatever God has favoured us more than others, we should be ready to minister to their wants. See 2Ti 1:18; 2Cor 3:3, 8:19,20. As good stewards. Regarding yourselves as the mere stewards of God; that is, as appointed by him to do this work for him, and intrusted by him with what is needful to benefit others. He intends to do them good, but he means to do it through your instrumentality, and has intrusted to you as a steward what he designed to confer on them. This is the true idea, in respect to any special endowments of talent, property, or grace, which we may have received from God. Comp. 1Cor 4:1,2, Lk 16:1,2,8. Of the manifold grace of God. The grace or favour of God evinced in many ways, or by a variety of gifts. His favours are not confined to one single thing; as, for example, to talent for doing good by preaching; but are extended to a great many things by which we may do good to influence, property, reputation, wisdom, experience. All these are to be regarded as his gifts; all to be employed in doing good to others as we have opportunity. (c) "received the gift" Rom 12:6-8 (d) "stewards" Lk 12:42 Verse 11. If any man speak. As a preacher, referring here particularly to the office of the ministry.

As every one hath received a gift - Spiritual or temporal, ordinary or extraordinary, although the latter seems primarily intended. So minister it one to another - Employ it for the common good. As good stewards of the manifold grace of God - The talents wherewith his free love has intrusted you.