"In honor preferring one another."

38. Christ's love and friendship for ourselves should lead us to esteem one another precious. We should be dear to one another for the sake of the Christ within us. We may not reject any because of his imperfections. We must remember the Lord dwells in the weak vessel also, and honors him with his presence. If Christ regards him worthy of kindness and affection, and extends to him the same privilege in himself that we enjoy, we should bow before that weak one, honoring him as the living temple of our Lord, the seat of his presence. What matters to us the insignificance of the seat the Lord chooses? If it is not too humble to be honored with his presence, why should we his servants not honor it?

"In diligence not slothful."

39. "Diligence" here implies every form of righteous work and business that occupies us. Paul requires us to be diligent, skillful and active. We are not to proceed as do they who undertake one thing today, and tomorrow another, confining themselves to nothing and soon growing weary and indolent. For instance, some readily and very zealously engage in a good work, such as praying, reading, fasting, giving, serving, disciplining the body. But after two or three attempts they become indolent and fail to accomplish the undertaking.

Their ardor subsides with the gratification of their curiosity. Such people become unstable and weak. So Paul enjoins to be

"Fervent in spirit."

40. A weak and somewhat curious disposition may undertake with fervor, being ready to accomplish everything at once; but in the very start it becomes faint and weak, and voluntarily yields. It becomes silent when opposition, disaffection and persecution must be encountered. The fervor that does not persevere in spiritual matters is carnal.

Spiritual fervor increases with undertaking and effort. It is the nature of spirit not to know weariness. Spirit grows faint and weary only by idleness. Laboring, it increases in strength. Particularly does it gain in fervor through persecution and opposition. So it perseveres, and accomplishes its projects, even though the gates of h.e.l.l oppose.

"Serving the Lord." (Adapt yourselves to the time.)

41. Some renderings read, "Serve the Lord," for in the Greek "Kairos"

and "Kyrios" sound much alike. One means "Time," the other "Lord." I am undecided which is preferable. "Serve the time"--"adapt yourselves to the time"--would be apt. And "Serve the Lord" would not be a bad construction. Let each choose for himself. To serve the Lord means to let all our acts be done as unto the Lord himself, in the effort to serve him, not seeking our own honor, and not neglecting our duty for fear of men or because of their favors; it means to follow the spirit of Nehemiah's declaration when the temple was being built (Neh 2, 20)--We are servants of the G.o.d of Heaven. Such was the reply of the Jews to those who attempted to hinder them. Practically, the Jews said: "We do not serve ourselves. Our service is not designed for our own honor, but for the honor of the G.o.d of Heaven." I shall, however, adhere to the rendering, "Adapt yourselves to the time." It is equivalent to saying: Direct yourselves according to the time. That is, employ it well; be seasonable, in keeping with Solomon's words (Ec 3, 3-4): "A time to break down, and a time to build up; a time to weep, and a time to laugh," etc. There is a time for everything. The thought is, Exercise your privileges, confining yourself to no particular time; be able to do the duty that presents itself, as Psalm 1, 3 suggests: "He shall be like a tree ... that bringeth forth its fruit in its season."

42. This valuable and excellent doctrine militates against the self-righteous, who confine themselves to set times, to the extent of making the time conform to them and adapt itself to their convenience.

They observe particular hours for praying, for eating, for drinking.

Should you, in dire need of aid, approach one of them, you might perish before he would disengage himself to a.s.sist you.

Note, the self-righteous man does not adapt himself to the time--does not rise to the occasion as he should. The opportunity to perform a work of love, he permits to pa.s.s. The time must be suited to him--which will never be. No opportunity to do good ever presents itself to this cla.s.s, for they are so absorbed in themselves as to permit every such occasion to pa.s.s. Nor are they seasonable in things concerning themselves. They laugh when they should weep; they are gloomy when they should rejoice; they flatter when censure is due. All their efforts are untimely. It is their fortune to miss every opportunity in consequence of confining their endeavors to certain times. This is the way of the world.

"Rejoicing in hope."

43. Here is an occasion, truly, when we should be timely. The unG.o.dly rejoice when satiate with wealth, honor and ease, but are filled with gloom at a change in the weather. Their joy is untimely as well as their grief. They rejoice when they should grieve, and grieve when they should rejoice. But Christians are capable of rejoicing, not in ease and temporal advantage, but in G.o.d. They rejoice most when their worldly condition is worst. The farther earthly advantages are removed, the nearer is G.o.d with his eternal blessings. Paul enumerates joy among the fruits of the Spirit (Gal 5, 22); the flesh knows not such pleasure. In Romans 14, 17, he speaks of "joy in the Holy Spirit."

"Patient in tribulation."

44. Throughout the Gospel we are taught that Christians must endure crosses and evil days. Hence the Gospel arms us with divine armor, and that alone. That is, it teaches us, not how to avert temporal ills and to enjoy peace, but how to endure and conquer these ills. We are not to oppose and try to avert them, but patiently to endure them until they wear themselves out upon us, and lose their power; as ocean waves, dashing against the sh.o.r.e, recede and vanish of their own accord. Not yielding, but perseverence, shall win here. But of this topic we have treated during the Advent season.

"Continuing stedfastly in prayer."

45. Prayer has been sufficiently defined in the third epistle for Advent. Paul does not allude to babbling out of prayer-books, nor to bawling in the Church. You will never offer true prayer from a book.

To be sure, you may, by reading a prayer, learn how and what to pray, and have your devotion enkindled; but real prayer must proceed spontaneously from the heart, not in prescribed words; the language must be dictated by the fervor of the soul. Paul particularly specifies that we are to be "stedfast in prayer." In other words, we should not become remiss, even though we do not immediately receive what we ask. The chief thing in prayer is faith. Faith relies on G.o.d's promise to hear its pet.i.tion. It may not receive at once what it is confident of receiving; but it waits, and though for a time there may be indications of failure, yet the pet.i.tion is granted. Christ gives striking ill.u.s.trations of such perseverence in the parable of the wicked judge (Lk 18), and in that of the friend's importunity (Lk 11).

He everywhere teaches the necessity of faith in prayer. "Whatsoever ye shall ask in prayer, believing, ye shall receive," Mt 21, 22. And again, "Or what man is there of you, who, if his son shall ask him for a loaf, will give him a stone?" Mt 7, 9.

"Communicating to the necessities of the saints."

46. The meaning of this injunction is shamefully perverted. In our necessities we daily seek the a.s.sistance of saints. Hence the numerous inst.i.tutions, altars and services to these, everywhere in the world.

Paul's teaching, however, is that we are to "communicate to the necessity of the saints." Since we ignore the sanctified ones of this life who need our a.s.sistance, we are well rewarded by having to go to the dead to solicit aid in our necessities. Paul means the saints on earth--the Christians. He calls them saints out of respect to the Word of G.o.d and his grace, which, in faith, renders them holy without works.

47. It would be a great shame, a blasphemy, for a Christian to deny that he is holy. It would be equivalent to denying the holiness of the blood of Christ, of the Word, the Spirit, the grace of G.o.d, and of G.o.d himself. And all these G.o.d has applied to or conferred upon the Christian to render him holy. Paul does not hesitate to call himself a saint (Eph 3, 8): "Unto me who am less than the least of all saints, was this grace given." And (1 Tim 5, 10) he would relieve widows who washed the feet of the saints. It is also said in Psalm 86, 2, "Preserve my soul; for I am G.o.dly [holy]." Peter, too (1 Pet 1, 16), quoting from Moses, speaks G.o.d's message, "Ye shall be holy; for I am holy." The word "holy" in the Scriptures has reference only to the living.

But we have had books other than the Scriptures to read. Consequently we have been led by our seducers into the humiliating wickedness of calling holy only the dead, and regarding it the highest presumption to apply the term to ourselves. At the same time we are all desirous of being called "Christians," a sublimer t.i.tle than "holy"; for Christ is perfect holiness, and Christians are named after Christ--after perfect holiness. The shameful abomination known as "the exaltation of saints" is responsible for the deplorable error here. The Pope's influence has created the belief that only they are holy who are dead, or whose works have exalted them to the honor of the t.i.tle. But how often is the devil exalted as a saint, and how often we regard them saints who are of h.e.l.l!

48. Paul's design in mentioning "the necessities of the saints" is to teach and move us to do as much for Christians as we are inclined to do for the saints of heaven; to regard such ministration as precious service, for so it is. He commends to us the real saints--those in want; who are of saintly character, though they may be forsaken, hungry, naked, imprisoned, half-dead, regarded by the world as unG.o.dly evil-doers deserving of every form of misfortune; who, unable to help themselves, need a.s.sistance. They differ much from those saints whose help we, staring heavenward, implore. It is the poor Christians whom Christ will array on the last day, saying, "Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto me." Mt 25, 40. Then they who so ostentatiously served the blessed of heaven must stand shamed and afraid in the presence of those whom in this life they scorned to respect as they should. Nor will the saints whom they bound themselves to serve, and whom they worshiped, avail them anything.

"Given to hospitality."

49. Now, Paul specifies concerning the "necessities of the saints" and names the treatment to be accorded them. Not only in word are we to remember them, but in deed, extending hospitality as their necessities demand. "Hospitality" stands for every form of physical aid when occasion calls for it--feeding the hungry, giving drink to the thirsty, clothing the naked. In the early days of the Gospel, the apostles and disciples did not sit in palaces, cloisters, inst.i.tutions, and torture the people with edicts and commands as do the idolatrous bishops today. Pilgrim-like, they went about the country, having no house nor home, no kitchen nor cellar, no particular abiding-place. It was necessary that everywhere hospitality be extended the saints, and service rendered them, that the Gospel might be preached. This was as essential as giving a.s.sistance in their distresses and sufferings.

"Bless them that persecute you."

50. Incidental to the subject of the saints' necessities, the apostle reminds us we are to conduct ourselves in a Christian manner toward our persecutors, who, to great extent, are to blame for the distresses of the saints. It is well to observe here that we are not merely advised, but commanded, to love our enemies, to do them good and to speak well of them; such conduct is the fruit of the Spirit. We must not believe what we have heretofore been taught--that the admonition comes only to the perfect, and that they are merely counseled to bless their persecutors. Christ teaches (Mt 5, 44) that all Christians are commanded so to do. And to "bless" our persecutors means to desire for them only good in body and soul. For instance, if an enemy detracts from our honor, we should respond, "G.o.d honor you and keep you from disgrace." Or if one infringe upon our rights, we ought to say, "May G.o.d bless and prosper you." On this wise should we do.

"Bless, and curse not."

51. This is to be our att.i.tude toward mankind generally, whether persecutors or otherwise. The meaning is: "Not only bless your persecutors, but live without curses for any, with blessings for all; wishing no one evil, but everyone only good." For we are children of blessing; as Peter says: "Hereunto were ye called, that ye should inherit a blessing." 1 Pet 3, 9. In our blessing, all the world is blessed--through Christ. "In thy seed shall all the nations of the earth be blessed." Gen 22, 18. It is inconsistent for a Christian to curse even his most bitter enemy and an evil-doer; for he is commanded to bear upon his lips the Gospel. The dove did not bring to Noah in the ark a poisonous branch or a thistle sprig; she brought an olive-leaf in her mouth. Gen 8, 11. The Gospel likewise is simply a gracious, blessed, glad and healing word. It brings only blessing and grace to the whole world. No curse, but pure blessing, goes with the Gospel. The Christian's lips, then, must be lips of blessing, not of cursing. If they curse, they are not the lips of a Christian.

52. It is necessary, however, to distinguish between cursing and censuring or reproving. Reproof and punishment greatly differ from cursing and malediction. To curse means to invoke evil, while censuring carries the thought of displeasure at existing evil, and an effort to remove it. In fact, cursing and censuring are opposed.

Cursing invokes evil and misfortune; censure aims to remove them.

Christ himself censured, or reproved. He called the Jews a generation of vipers, children of the devil, hypocrites, blind dolts, liars, and so on. He did not curse them to perpetuate their evils; rather he desired the evils removed. Paul does similarly. He says of the sorcerer that he is a child of the devil and full of subtilty. Acts 13, 10. Again, the Spirit reproves the world of sin. Jn 16, 8.

53. But the strong argument is here urged that the saints of the Scriptures not only censured, but cursed. Jacob, the patriarch, cursed his sons Reuben, Simeon and Levi. Gen 49, 7. A great part of the Law of Moses is made up of curses, especially Deut 28, 15. Open cursing is commanded to be p.r.o.nounced by the people, on Mount Ebal. Deut 27, 13.

How much cursing we find in the Psalms, particularly Psalm 109. Again, how David cursed Joab, captain of his host! 2 Sam 3, 29. How bitterly Peter curses Simon (Acts 8, 20): "Thy silver perish with thee." Paul curses the seducers of the Galatians (Gal 5, 12), "I would they were even cut off." And he says (1 Cor 16, 22), "If any man loveth not the Lord, let him be anathema." Christ cursed the innocent fig-tree. Mt 21, 19. And Elisha cursed the children of Bethel. 2 Kings 2, 24. What shall we say to these things?

54. I answer: We must distinguish between love and faith. Love must not curse; it must always bless. But faith has power to curse. Faith makes us children of G.o.d, and is to us in G.o.d's place. Love makes us servants of men, and occupies the place of a servant. Without the Spirit's direction, no one can rightly understand and imitate such examples of cursing. Cursing stands opposed to cursing--the curses of G.o.d to the curses of the devil. When the devil, through his followers, resists, destroys, obstructs, the Word of G.o.d--the channel of the blessing--the blessing is impeded, and in G.o.d's sight a curse rests upon the blessing. Then it is the office of faith to come out with a curse, desiring the removal of the obstruction that G.o.d's blessing may be unhindered.

55. Were one, with imprecation, to invoke G.o.d to root out and destroy popery--the order of priests, monks and nuns, together with the cloisters and other inst.i.tutions, the whole world might well say, Amen. For these the devil's devices curse, condemn and impede everywhere G.o.d's Word and his blessing. These things are evils so pernicious, so diabolical, they do not merit our love. The more we serve the ecclesiasts and the more we yield to them, the more obdurate they become. They rant and rage against the Word of G.o.d and the Spirit, against faith and love. Such conduct Christ calls blasphemy--sin--against the Holy Spirit--unpardonable sin. Mt 12, 31.

And John says (1 Jn 5, 16), "There is a sin unto death; not concerning this do I say that he should make request." With the ecclesiasts all is lost. They will not accept any love or a.s.sistance which does not leave them in their wickedness, does not strengthen and help--even honor and exalt--them in it. Any effort you may make otherwise will but cause them to rage against the Holy Spirit, to blaspheme and curse your teaching, declaring: "It proceeds not from love and fidelity to G.o.d, but from the hate, the malice, of the devil. It is not the Word of G.o.d, but falsehood. It is the devil's heresy and error."

56. In fact, cursing which contributes only to the service of G.o.d is a work of the Holy Spirit. It is enjoined in the first commandment, and is independent of and superior to love. Until G.o.d commands us to do a certain good work or to manifest our love toward our neighbor, we are under no obligation so to do. His will transcends all the good works we can do, all the love we can show our neighbor. Even if I could save the entire world in a single day and it were not G.o.d's will I should, I would have no right to do it. Therefore, I should not bless, should not perform a good work, should not manifest my love to any, unless it be consistent with the will and command of G.o.d. The measure of our love to our neighbors is the Word of G.o.d. Likewise, by the first commandment all other commandments are to be measured. We might, in direct violation of the commandments of the second table, were it consistent with G.o.d's will and promotive of his honor, obey the first commandment in killing, robbing, taking captive women and children and disobeying father and mother, as did the children of Israel in the case of their heathen enemies. Likewise the Holy Spirit is able to, and does at times, perform works seemingly opposed to all the commandments of G.o.d. While apparently there is violation in some respects, it is in reality only of the commandments of the second table, concerning our neighbor. The Spirit's works are in conformity with the first three commandments of the first table, relating to G.o.d.

Therefore, if you first become a Peter, a Paul, a Jacob, a David, an Elisha, you too may curse in G.o.d's name, and with exalted merit in his sight.

"Rejoice with them that rejoice; weep with them that weep."

57. There may be a direct connection between these two commands and the injunction about "communicating to the necessities of the saints"

upon which Paul has been expatiating, teaching how we are to treat our persecutors, who are largely to blame for the "necessities" of Christians. Yet I am inclined to think he speaks here in an unrelated way, of our duty to make ourselves agreeable to all men, to adapt ourselves to their circ.u.mstances, whether good or ill, whether or no they are in want. As common servants, we should minister to mankind in their every condition, that we may persuade them to accept the Gospel.

Paul speaks further on this point.

58. Now, if a fellow-man have reason to rejoice, it is not for us to put on a stern countenance, as do the hypocrites, who a.s.sume to be somewhat peculiar. Their unnatural seriousness is meant to be indicative of their unrivaled wisdom and holiness, and of the fact that men who rejoice instead of wearing, as they do, a stern look, are fools and sinners. But no, we are to partic.i.p.ate in the joy of our fellow-man when that joy is not inconsistent with the will of G.o.d. For instance, we should rejoice with the father who joys in the piety and sweetness of his wife, in her health and fruitfulness, and in the obedience and intelligence of his children; and when he is as well off as we are so far as soul, body and character, family and property, are concerned. These are gifts of G.o.d. According to Paul (Acts 14, 17), they are given that G.o.d may fill our hearts "with food and gladness."

Though many such gifts and pleasures are improperly used, they are nevertheless the gifts of G.o.d and not to be rejected with a gloomy face as if we dare not, or should not, enjoy them. On the other hand, we ought to weep with our fellow-man when he is in sad circ.u.mstances, as we would weep over our own unhappy condition. We read (2 Sam 1, 17; 3, 33) that David lamented for Saul, Jonathan and Abner, and (Phil 2, 27) that Paul was filled with sorrow over the illness of Epaphroditus and grieved as if the affliction were his own.

"Be of the same mind one toward another."

59. The apostle has previously (verse 10) spoken concerning unity of mind in relation to G.o.d-ordained spiritual gifts, counseling that everyone should be content as to the offices and gifts of his fellows.

Now Paul speaks of the temporal affairs of men, teaching likewise mutual appreciation of one another's calling and character, offices and works, and that none is to esteem himself better than another because of these. The shoemaker's apprentice has the same Christ with the prince or the king; the woman, the same Christ the man has. While there are various occupations and external distinctions among men, there is but one faith and one Spirit.

60. But this doctrine of Paul has long been dishonored. Princes, lords, n.o.bles, the rich and the powerful, reflect themselves in themselves, thinking they are the only men on earth. Even among their own ranks, one aspires to be more exalted, more n.o.ble and upright, than another. Their notions and opinions are almost as diverse as the clouds of heaven. They are not of the same mind concerning external distinctions. One does not esteem another's condition and occupation as significant and as honorable as his own. The individual sentiment apparently is: "My station is the best; all others are revolting."

The clumsy, booted peasant enters the strife. The baker aspires to be better than the barber; the shoemaker, than the bath-keeper. Should one happen to be illegitimately born, he is not eligible to a trade, though he even be holy. Certificates of legitimate birth must be produced, and such is the complex state of society, there are as many beliefs as masters and servants. How can there be unity of mind concerning spiritual offices and blessings with people so at variance upon trivial, contemptible worldly matters? True, there must be the various earthly stations, characters and employments; but it is heathenish, unchristian and worldly for one to entertain the absurd idea that G.o.d regards a certain individual a better Christian than another upon the contemptible grounds of his temporal station, and not to perceive that in G.o.d's sight these conditions make no inner difference.

61. Indeed, it is not only unchristian, but effeminate and childish, to hold such a view. A woman will win distinction for herself by handling the spindle or the needle more deftly than another, or by adjusting her bonnet more becomingly than her neighbor can; in fact, she may secure prominence by things even more insignificant. To say the least, no woman thinks herself less a woman than any other. The same is true of children; each is best satisfied with its own bread and b.u.t.ter, and thinks its own toy the prettiest; if it does not, it will cry until it gets its prettiest.

And so it is with the world: one has more power, another is a better Christian, another is more ill.u.s.trious; one has more learning, another is more respectable; one is of this lineage, another that. These distinctions are the source of hatred, murder and every form of evil, so tenaciously does each individual adhere to his own notions. Yet, despite their separate and dissimilar opinions, men call themselves Christians.

"Set not your mind on high things."