Epistle Sermons, Vol. 2: Epiphany, Easter and Pentecost
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Title: Epistle Sermons, Vol. 2: Epiphany, Easter and Pentecost
Author: Martin Luther
Translator: John Nicholas Lenker
Release date: March 31, 2009 [eBook #28464]
Most recently updated: January 4, 2021
Language: English
Other information and formats: www.gutenberg.org/ebooks/28464
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*** START OF THE PROJECT GUTENBERG EBOOK EPISTLE SERMONS, VOL. 2: EPIPHANY, EASTER AND PENTECOST ***
Produced by Ron Swanson (This file was produced from images
generously made available by The Internet Archive/American
Libraries)
LUTHER'S
EPISTLE SERMONS
EPIPHANY, EASTER AND PENTECOST
TRANSLATED WITH THE HELP OF OTHERS
BY
PROF. JOHN NICHOLAS LENKER, D.D.
AUTHOR OF "LUTHERANS IN ALL LANDS," TRANSLATOR OF LUTHER'S WORKS INTO
ENGLISH AND PRESIDENT OF THE NATIONAL LUTHERAN LIBRARY ASSOCIATION
VOL. II.
(_Volume VIII of Luther's Complete Works_.)
THIRD THOUSAND
_The Luther Press_
MINNEAPOLIS, MINN., U.S.A.
1909.
_Dedication_
To All, Pastors and Laymen, who appreciate the true place of Luther's
Writings in the Evangelization of Europe, and are interested in the
Evangelization of the world, this volume of Easter and Pentecost
Epistle Sermons of the English Luther is gratefully and prayerfully
dedicated.
Copyright, 1909, by J. N. LENKER.
_Foreword_
The Evangelization of the World is being accomplished more rapidly
than we think. Three mighty movements are constantly at
work--Reformation, Heathen Missions and Emigration or Colonization. By
the Reformation Europe was evangelized; by Heathen Missions Asia and
Africa are being evangelized and by Emigration or Colonization North
and South America and Australia have been to a large extent
evangelized. In "Lutherans In All Lands," published in 1893, and in
the introduction to the volume on St. Peter's Epistles of the English
Luther, we emphasized the relation of the Evangelical-Lutheran church
and of Luther's writings to the evangelization of the world through
these three movements. In view of the recent marvelous growth in
interest in Heathen Missions and the false ideas about Luther's
relation to this theme, the following may be in place here in this
volume of Easter and Pentecost sermons:
The Christian religion being preëminently missionary the Reformation
of the Christian Church would necessarily be missionary. Protestant
missions began with Protestantism.
Herzog's Encyclopedia says: "Luther himself already seizes every
opportunity offered by a text of the Divine Word in order to remind
believers of the distress of the Heathen and Turks and earnestly urges
them to pray in their behalf, and to send out missionaries to them. In
accord with him all the prominent theologians and preachers of his
day, and of the succeeding period inculcated the missionary duty of
the Church. Many also of the Evangelical princes cherished the work
with Christian love and zeal."
Luther's interest in the work of true evangelization is seen in the
name he designedly chose for the church of his followers. He did not
call it Protestant nor Lutheran, but conscientiously insisted upon it
being called the Evangelical, or in plain Anglo-Saxon, the Gospel
church, the Evangelizing church. Because of Luther's emphasis on the
word evangelical there are properly speaking no Lutheran, but only
Evangelical-Lutheran churches. He is the evangelist of Protestantism
in the true sense.
Of the library of 110 volumes of which Luther is the author, 85 of
them treat of the Bible and expound its pure evangelical teachings in
commentaries, sermons and catechetical writings. He popularized the
word evangelical. With his tongue and pen he labored incessantly for
the evangelization of Europe. That Europe is evangelized is due more
to his labors and writings than to those of any other. What those
writings did for Europe they may do, and we believe, will do, for the
world in a greater or less degree. The greatest evangelist of Europe
has a God-given place in the evangelization of the world. His most
evangelical classics should be translated into all the dialects of
earth as soon as the Bible is given to the people in their native
tongue.
Dr. Warneck says: "By the Reformation the christianizing of a large
part of Europe was first completed, and so far it may be said to have
carried on a mission work at home on an extensive scale." Further he
says: "The Reformation certainly did a great indirect service to the
cause of missions to the heathen, as it not only restored the true
substance of missionary preaching by its earnest proclamation of the
Gospel, but also brought back the whole work of missions on Apostolic
lines. Luther rightly combats, as Plitt insists, 'the secularizing of
missionary work.'"
In explaining the 117th Psalm Luther says: "If all the heathen shall
praise God, he must first be their God. Shall he be their God? Then
they must know him and believe in him, and put away all idolatry,
since God can not be praised with idolatrous lips or with unbelieving
hearts. Shall they believe? Then they must first hear his Word and by
it receive the Holy Spirit, who cleanses and enlightens their heart
through faith. Are they to hear his Word? Then preachers must be sent
who shall declare to them the Word of God." So in his familiar hymn,
"Es wolle Gott uns gnaedig sein."
"And Jesus Christ, His saving strength
To Gentiles to make known,
That thee, O God, may thank and praise
The Gentiles everywhere."
In commenting on the words of the Second Psalm, "Ask of me and I will
give thee the heathen for thine inheritance," Luther says: "Christ,
therefore, being upon earth and appointed king upon Mount Zion,
receives the Gentiles who were then promised unto him. The words 'of
me' are not spoken without a particular meaning. They are to show that
this kingdom and this inheritance of the Gentiles are conferred on
Christ, not by men, nor in any human way, but by God, that is,
spiritually."
All who retain the good old custom of the fathers in reading Luther's
Postil sermons on the Gospel and Epistle texts for each Sunday know
what deep missionary thoughts are found in the sermons for Epiphany,
Ascension Day and Pentecost.
In one sermon for Ascension Day on "Go ye into all the world and
preach the Gospel to the whole creation," we read, "these words of the
Sovereign Ruler commission these poor beggars to go forth and proclaim
this new message, not in one city or country only, but in all the
world."
For the history of the writing of these sermons the reader is referred
to volumes 10, 11, 12 and 13 of the Gospel sermons of Luther's works
in English.
The German text will be readily found in the 12th volume of the Walch
and of the St. Louis Walch editions, and in the 8th volume of the
Erlangen edition of Luther's works.
Due acknowledgment is hereby made of aid received from the translation
of Pastor Ambrose Henkel, and published in 1869, at New Market,
Virginia. Also to Pastor C. B. Gohdes, for comparing the manuscript
from the Third Sunday before Lent with the German text and making
valuable improvements.
J. N. LENKER.
Home for Young Women,
Minneapolis, Minn., March 22, 1909.
_Contents_
Page.
First Sunday After Epiphany.--The Fruits of Faith. Our Spiritual
Service. Romans 12, 1-6 . . . . . . . . . . . . . . . . . . . . 7
Second Sunday After Epiphany.--The Gifts and Works of Christ's
Members. Our Christian Duty. Romans 12, 6-16 . . . . . . . . . 20
Third Sunday After Epiphany.--Christian Revenge. Romans 12, 16-21 51
Fourth Sunday After Epiphany.--Christian Love and the Command to
Love. Romans 13, 8-10 . . . . . . . . . . . . . . . . . . . . . 56
Fifth Sunday After Epiphany.--The Glorious Adornment of
Christians. Colossians 3, 12-17 . . . . . . . . . . . . . . . . 76
Third Sunday Before Lent.--The Christian Race for the Prize.
1 Corinthians 9, 24-10, 5 . . . . . . . . . . . . . . . . . . . 93
Second Sunday Before Lent.--Paul's Glory in His Labor and
Sufferings. 2 Corinthians 11, 19-12, 9 . . . . . . . . . . . . 104
Sunday Before Lent.--Paul's Praise of Christian Love.
1 Corinthians 13 . . . . . . . . . . . . . . . . . . . . . . . 119
First Sunday in Lent.--An Entreaty to Live as Christians.
2 Corinthians 6, 1-10 . . . . . . . . . . . . . . . . . . . . . 133
Second Sunday in Lent.--Exhortation to Holiness. 1 Thessalonians
4, 1-7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145
Third Sunday in Lent.--Exhortation to be Imitators of God.
Ephesians 5, 1-9 . . . . . . . . . . . . . . . . . . . . . . . 150
Fourth Sunday in Lent.--The Children of Promise. Galatians 4,
21-31 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162
Fifth Sunday in Lent.--Christ Our Great High Priest. Hebrews 9,
11-15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 163
Palm Sunday.--Christ an Example of Love. Christ's Humiliation and
Exaltation. Philippians 2, 5-11 . . . . . . . . . . . . . . . . 169
SUMMER PART OF THE EPISTLE POSTIL.
Easter Sunday.--Purging Out the Old Leaven and the New Easter
Festival of Christians. 1 Corinthians 5, 6-8 . . . . . . . . . 181
Easter Monday.--Peter's Sermon on the Blessings of Christ's
Resurrection. Acts 10, 34-43 . . . . . . . . . . . . . . . . . 194
Easter Tuesday.--Paul's Sermon on the Power and Blessings of
Christ's Resurrection. Acts 13, 26-39 . . . . . . . . . . . . . 202
Second Sermon.--The Divine Word and the Resurrection. Acts 13,
26-39 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 204
Easter Wednesday.--The Fruit That Follows Belief in the
Resurrection. Colossians 3, 1-7 . . . . . . . . . . . . . . . . 217
Sunday After Easter.--The Victory of Faith and the Witness of the
Holy Spirit Through Baptism. 1 John 5, 4-12 . . . . . . . . . . 231
Second Sunday After Easter.--An Exhortation to Patience by
Christ's Example in Suffering. 1 Peter 2, 20-25 . . . . . . . . 248
Third Sunday After Easter.--Our Christian Duties. An Exhortation
to the New Christian Life. 1 Peter 2, 11-20 . . . . . . . . . . 272
Second Sermon.--The Resurrection of the Dead. 1 Corinthians 15,
20-28 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 285
Fourth Sunday After Easter.--The Resurrection of the Dead.
1 Corinthians 15, 35-50 . . . . . . . . . . . . . . . . . . . . 287
Second Sermon.--Our Gifts and Duties. James 1, 16-21 . . . . . . 289
Fifth Sunday After Easter.--The Change of Our Mortal Body and the
Destruction of Death. 1 Corinthians 15, 51-58 . . . . . . . . . 301
Ascension Day.--The History of Christ's Ascension. Acts 1, 1-11 . 301
Sunday After Ascension Day.--Soberness in Prayer and Fervency in
Love, and the Proper Functions of Church Officers. 1 Peter 4,
7-11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303
Pentecost.--The History of Pentecost. Acts 2, 1-13 . . . . . . . 329
Pentecost Monday.--Peter's Sermon on Joel's Prophecy on the
Outpouring of the Holy Spirit. Acts 2, 14-28 . . . . . . . . . 336
Pentecost Tuesday.--The Resurrection and Glorification of Christ
Through the Sending of the Holy Spirit. Acts 2, 29-36 . . . . . 336
_First Sunday After Epiphany_
Text: Romans 12, 1-6.
1 I beseech you therefore, brethren, by the mercies of God, to present
your bodies a living sacrifice, holy, acceptable to God, which is your
spiritual service. 2 And be not fashioned according to this world: but
be ye transformed by the renewing of your mind, that ye may prove what
is the good and acceptable and perfect will of God. 3 For I say,
through the grace that was given me, to every man that is among you,
not to think of himself more highly than he ought to think; but so to
think as to think soberly, according as God hath dealt to each man a
measure of faith. 4 For even as we have many members in one body, and
all the members have not the same office: 5 so we, who are many, are
one body in Christ, and severally members one of another. 6 And having
gifts differing according to the grace that was given to us.
THE FRUITS OF FAITH.
1. In the preceding sermons I have treated sufficiently of faith and
love; and of crosses and afflictions, the promoters of hope. Faith,
love and affliction bound the Christian's life. It is unnecessary that
I should further discourse on these topics. As they--or anything
pertaining to the life of the Christian--present themselves, reference
may be had to those former postils. It is my purpose now briefly to
make plain that the sum of all divine doctrine is simply Jesus Christ,
as we have often heard.
2. This epistle lesson treats not of faith, but of the fruits of
faith--love, unity, patience, self-denial, etc. Among these fruits,
the apostle considers first the discipline of the body--the
mortification of evil lusts. He handles the subject here in a manner
wholly unlike his method in other epistles. In Galatians he speaks of
crucifying the flesh with its lusts; in Hebrews and Colossians, of
putting off the old man and mortifying the members on earth. Here he
mentions presenting the body as a sacrifice; he dignifies it by the
loftiest and most sacred terms. Why does he so?
First, by making the terms glorious, he would the more emphatically
urge us to yield this fruit of faith. The whole world regards the
priest's office--his service and his dignity--as representing the acme
of nobility and exaltation; and so it truly does. Now, if one would be
a priest and exalted before God, let him set about this work of
offering up his body to God; in other words, let him be humble, let
him be nothing in the eyes of the world.
3. I will let every man decide for himself the difference between the
outward priesthood of dazzling character and the internal, spiritual
priesthood. The first is confined to a very few individuals; the
second, Christians commonly share. One was ordained of men,
independently of the Word of God; the other was established through
the Word, irrespective of human devices. In that, the skin is
besmeared with material oil; in this, the heart is internally anointed
with the Holy Spirit. That applauds and extols its works; this
proclaims and magnifies the grace of God, and his glory. That does not
offer up the body with its lusts, but rather fosters the evil desires
of the flesh; this sacrifices the body and mortifies its lusts. The
former permits the offering up to itself of gold and property, of
honor, of idleness and pleasure, and of all manner of lust on earth;
the latter foregoes these things and accepts only the reverse of
homage. That again sacrifices Christ in its awful perversions; this,
satisfied with the atonement once made by Christ, offers up itself
with him and in him, by making similar sacrifices. In fact, the two
priesthoods accord about as well as Christ and Barabbas, as light and
darkness, as God and the world. As little as smearing and shaving were
factors in Christ's priesthood, so little will they thus procure for
anyone the Christian priesthood. Yet Christ, with all his Christians,
is priest. "Thou art a priest for ever after the order of
Melchizedek." Ps 110, 4. The Christian priesthood will not admit of
appointment. The priest is not made. He must be born a priest; must
inherit his office. I refer to the new birth--the birth of water and
the Spirit. Thus all Christians become priests, children of God and
co-heirs with Christ the Most High Priest.
4. Men universally consider the title of priest glorious and
honorable; it is acceptable to everyone. But the duties and the
sacrifice of the office are rarely accepted. Men seem to be averse to
these latter. The Christian priesthood costs life, property, honor,
friends and all worldly things. It cost Christ the same on the holy
cross. No man readily chooses death instead of life, and accepts pain
instead of pleasure, loss instead of gain, shame rather than honor,
enemies rather than friends, according to the example Christ set for
us on the cross. And further, all this is to be endured, not for
profit to one's self, but for the benefit of his neighbor and for the
honor and glory of God. For so Christ offered up his body. This
priesthood is a glorious one.
5. As I have frequently stated, the suffering and work of Christ is to
be viewed in two lights: First, as grace bestowed on us, as a blessing
conferred, requiring the exercise of faith on our part and our
acceptance of the salvation offered. Second, we are to regard it an
example for us to follow; we are to offer up ourselves for our
neighbors' benefit and for the honor of God. This offering is the
exercise of our love--distributing our works for the benefit of our
neighbors. He who so does is a Christian. He becomes one with Christ,
and the offering of his body is identical with the offering of
Christ's body. This is what Peter calls offering sacrifices acceptable
to God by Christ. He describes priesthood and offering in these words:
"Ye also, as living stones, are built up a spiritual house, to be a
holy priesthood, to offer up spiritual sacrifices, acceptable to God
through Jesus Christ." 1 Pet 2, 5.
6. Peter says "spiritual sacrifices," but Paul says our bodies are to
be offered up. While it is true that the body is not spirit, the
offering of it is called a spiritual sacrifice because it is freely
sacrificed through the Spirit, the Christian being uninfluenced by the
constraints of the Law or the fear of hell. Such motives, however,
sway the ecclesiasts, who have heaped tortures upon themselves by
undergoing fasts, uncomfortable clothing, vigils, hard beds and other
vain and difficult performances, and yet failed to attain to this
spiritual sacrifice. Rather, they have wandered the farther from it
because of their neglect to mortify their old Adam-like nature. They
have but increased in presumption and wickedness, thinking by their
works and merits to raise themselves in God's estimation. Their
penances were not intended for the mortification of their bodies, but
as works meriting for them superior seats in heaven. Properly, then,
their efforts may be regarded a carnal sacrifice of their bodies,
unacceptable to God and most acceptable to the devil.
7. But spiritual sacrifices, Peter tells us, are acceptable to God;
and Paul teaches the same (Rom 8, 13): "If by the Spirit ye put to
death the deeds of the body, ye shall live." Paul speaks of mortifying
through the Spirit; Peter, of a spiritual sacrifice. The offering must
first be slain. Paul's thought is: "If ye mortify the deeds of the
body in your individual, chosen ways, unprompted by the Spirit or your
own heart, simply through fear of punishment, that mortification--that
sacrifice--will be carnal; and ye shall not live, but die a death the
more awful." The Spirit must mortify your deeds--spiritually it must
be done; that is, with real enjoyment, unmoved by fear of hell,
voluntarily, without expectation of meriting honor or reward, either
temporal or eternal. This, mark you, is a spiritual sacrifice. However
outward, gross, physical and visible a deed may be, it is altogether
spiritual when wrought by the Spirit. Even eating and drinking are
spiritual works if done through the Spirit. On the other hand,
whatsoever is wrought through the flesh is carnal, no matter to what
extent it may be a secret desire of the soul. Paul (Gal 5, 20) terms
idolatry and heresies works of the flesh, notwithstanding they are
invisible impulses of the soul.
8. In addition to this spiritual sacrifice--the mortifying of the
deeds of the body--Peter mentions another, later on in the same
chapter: "But ye are ... a royal priesthood ... that ye may show forth
the excellencies of him who called you out of darkness into his
marvelous light." Here Peter touches upon the preaching office, the
real sacrificial office, concerning which it is said (Ps 50, 23),
"Whoso offereth the sacrifice of thanksgiving glorifieth me."
Preaching extols the grace of God. It is the offering of praise and
thanks. Paul boasts (Rom 15, 16) that he sanctifies and offers the
Gospel. But it is not our purpose to consider here this sacrifice of
praise; though praise in the congregation may be included in the
spiritual sacrifice, as we shall see. For he who offers his body to
God also offers his tongue and his lips as instruments to confess,
preach and extol the grace of God. On this topic, however, we shall
speak elsewhere. Let us now consider the words of the text.
OUR SPIRITUAL SERVICE.
"I beseech you therefore, brethren."
9. Paul does not say, "I command you." He is preaching to those
already godly Christians through faith in the new man; to hearers who
are not to be constrained by commandments, but to be admonished. For
the object is to secure voluntary renunciation of their old, sinful,
Adam-like nature. He who will not cheerfully respond to friendly
admonition is no Christian. And he who attempts by the restraints of
law to compel the unwilling to renunciation, is no Christian preacher
or ruler; he is but a worldly jailer.
"By the mercies of God."
10. A teacher of the Law enforces his restraints through threats and
punishments. A preacher of grace persuades and incites by calling
attention to the goodness and mercy of God. The latter does not desire
works prompted by an unwilling spirit, or service that is not the
expression of a cheerful heart. He desires that a joyous, willing
spirit shall incite to the service of God. He who cannot, by the
gracious and lovely message of God's mercy so lavishly bestowed upon
us in Christ, be persuaded in a spirit of love and delight to
contribute to the honor of God and the benefit of his neighbor, is
worthless to Christianity, and all effort is lost on him. How can one
whom the fire of heavenly love and grace cannot melt, be rendered
cheerfully obedient by laws and threats? Not human mercy is offered
us, but divine mercy, and Paul would have us perceive it and be moved
thereby.
"To present your bodies."
11. Many and various were the sacrifices of the Old Testament. But all
were typical of this one sacrifice of the body, offered by Christ and
his Christians. And there is not, nor can be, any other sacrifice in
the New Testament. What more would one, or could one, offer than
himself, all he is and all he has? When the body is yielded a
sacrifice, all belonging to the body is yielded also. Therefore, the
Old Testament sacrifices, with the priests and all the splendor, have
terminated. How does the offering of a penny compare with that of the
body? Indeed, such fragmentary patchwork scarcely deserves recognition
as a sacrifice when the bodies of Christ and of his followers are
offered.
Consequently, Isaiah may truly say that in the New Testament such
beggarly works are loathsome compared to real and great sacrifices:
"He that killeth an ox is as he that slayeth a man; he that
sacrificeth a lamb, as he that breaketh a dog's neck; he that offereth
an oblation, as he that offereth swine's blood; he that burneth
frankincense, as he that blesseth an idol." Is 66, 3. Similarly, also:
"What unto me is the multitude of your sacrifices? saith Jehovah: I
have had enough of the burnt-offerings of rams, and the fat of fed
beasts; and I delight not in the blood of bullocks, or of lambs, or of
he-goats." Is 1, 11. Thus, in plain words, Isaiah rejects all other
sacrifices in view of this true one.
12. Our blind leaders, therefore, have most wretchedly deceived the
world by their mass-offerings, for they have forgotten this one real
sacrifice. The mass may be celebrated and at the same time the soul be
not benefited, but rather injured. But the body cannot be offered
without benefiting the soul. Under the New Testament dispensation,
then, the mass cannot be a sacrifice, even were it ever one. For all
the works, all the sacrifices of the New Testament, must be true and
soul-benefiting. Otherwise they are not New Testament sacrifices. It
is said (Ps 25, 10), "All the paths of Jehovah are lovingkindness and
truth."
"A living sacrifice, holy, acceptable to God."
13. Paul here makes use of the three words "living," "holy" and
"acceptable," doubtless to teach that the sacrifices of the Old
Testament are repealed and the entire priesthood abolished. The Old
Testament sacrifices consisted of bullocks, sheep and goats. To these
life was not spared. For the sacrifice they were slain, burned,
consumed by the priests. But the New Testament sacrifice is a
wonderful offering. Though slain, it still lives. Indeed, in
proportion as it is slain and sacrificed, does it live in vigor. "If
by the Spirit ye put to death the deeds of the body, ye shall live."
Rom 8, 13. "For ye died, and your life is hid with Christ in God." Col
3, 3. "And they that are of Christ Jesus have crucified the flesh with
the passions and the lusts thereof." Gal 5, 24.
14. The word "living," then, is to be spiritually understood--as
having reference to the life before God and not to the temporal life.
He who keeps his body under and mortifies its lusts does not live to
the world; he does not lead the life of the world. The world lives in
its lusts, and according to the flesh; it is powerless to live
otherwise. True, the Christian is bodily in the world, yet he does not
live after the flesh. As Paul says (2 Cor 10, 3), "Though we walk in
the flesh, we do not war according to the flesh"; and again (Rom 8,
1), "Who walk not after the flesh." Such a life is, before God,
eternal, and a true, living sacrifice. Such mortification of the body
and of its lusts, whether effected by voluntary discipline or by
persecution, is simply an exercise in and for the life eternal.
15. None of the Old Testament sacrifices were holy--except in an
external and temporal sense--until they were consumed. For the life of
the animal was but temporal and external previous to the sacrifice.
But the "living sacrifice" Paul mentions is righteous before God, and
also externally holy. "Holy" implies simply, being designed for the
service and the honor of God, and employed of God. Hence we must here
understand the word "holy" as conveying the thought that we let God
alone work in us and we be simply his holy instruments. As said in
First Corinthians 6, 19-20, "Your body is the temple of the Holy Ghost
... and ye are not your own ... therefore glorify God in your body,
and in your spirit, which are God's." Again (Gal 6, 17), "I bear
branded on my body the marks of Jesus." Now, he who performs a work
merely for his own pleasure and to his own honor, profanes his
sacrifice. So also do they who by their works seek to merit reward
from God, whether temporal or eternal. The point of error is, they are
not yet a slain sacrifice. The sacrifice cannot be holy unless it
first lives; that is, unless it is slain before God, and slain in its
own consciousness, and thus does not seek its own honor and glory.
16. The Old Testament sacrifices were not in themselves acceptable to
God. Nor did they render man acceptable. But in the estimation of the
world--before men--they were pleasing, even regarded highly worthy.
Men thought thereby to render themselves well-pleasing in God's sight.
But the spiritual sacrifice is, in man's estimation, the most
repugnant and unacceptable of all things. It condemns, mortifies and
opposes whatever, in man's judgment, is good and well-pleasing. For,
as before stated, nature cannot do otherwise than to live according to
the flesh, particularly to follow its own works and inventions. It
cannot admit that all its efforts and designs are vain and worthy of
mortification and of death. The spiritual sacrifice is acceptable to
God, Paul teaches, however unacceptable it may be to the world. They
who render this living, holy sacrifice are happy and assured of their
acceptance with God; they know God requires the death of the lusts and
inventions of the flesh, and he alone desires to live and work in us.
17. Consequently, Paul's use of the word "body" includes more than
outward, sensual vices and crimes, as gluttony, fornication, murder;
it includes everything not of the new spiritual birth but belonging to
the old Adam nature, even its best and noblest faculties, outer and
inner; the deep depravity of self-will, for instance, and arrogance,
human wisdom and reason, reliance on our own good works, on our own
spiritual life and on the gifts wherewith God has endowed our nature.
To illustrate: Take the most spiritual and the wisest individuals on
earth, and while it is true that a fraction of them are outwardly and
physically chaste, their hearts, it will be found, are filled with
haughtiness, presumption and self-will, while they delight in their
own wisdom and peculiar conduct. No saint is wholly free from the deep
depravity of the inner nature. Hence he must constantly offer himself
up, mortifying his old deceitful self. Paul calls it sacrificing the
body, because the individual, on becoming a Christian, lives more than
half spiritually, and the evil propensities remaining to be mortified
Paul attributes to the body as to the inferior, the less important,
part of man; the part not as yet wholly under the Spirit's influence.
"Which is your spiritual (reasonable) service."
18. A clear distinction is here made between the services rendered God
by Christians and those which the Jews rendered. The thought is: The
Jews' service to God consisted in sacrifices of irrational beasts, but
the service of Christians, in spiritual sacrifices--the sacrifice of
their bodies, their very selves. The Jews offered gold and silver;
they built an inanimate temple of wood and stone. Christians are a
different people. Their sacrifices are not silver and gold. Their
temple is not wood and stone; it is themselves. "Ye are a temple of
God." 1 Cor 3, 16. Thus you observe the unfair treatment accorded
Christians in ignoring their peculiar services and inducing the world
to build churches, to erect altars and monasteries, and to manufacture
bells, chalices and images by way of Christian service--works that
would have been too burdensome for even the Jews.
19. In brief, this our reasonable service is rightly called a
spiritual service of the heart, performed in the faith and the
knowledge of God. Here Paul rejects all service not performed in faith
as entirely unreasonable, even if rendered by the body and in outward
act, and having the appearance of great holiness and spiritual life.
Such have been the works, offerings, monkery and stringent life of the
Papists, performed without the knowledge of God--having no command of
God--and without spirit and heart. They have thought that so long as
the works were performed they must be pleasing to God, independent of
their faith. Such was also the service of the Jews in their works and
offerings, and of all who knew not Christ and were without faith.
Hence they were no better than the service and works of idolatrous and
ignorant heathen.
"And be not fashioned according to this world: but be ye transformed
by the renewing of your mind, that ye may prove what is the good and
acceptable and perfect will of God."
20. As before said, the world cannot endure the sight or hearing of
this living sacrifice; therefore it opposes it on every side. With its
provocations and threats, its enticements and persecutions, it has
every advantage, aided by the fact that our minds and spirits are not
occupied with that spiritual sacrifice, but we give place to the
dispositions and inclinations of the world. We must be careful, then,
to follow neither the customs of the world nor our own reason or
plausible theories. We must constantly subdue our dispositions and
control our wills, not obeying the dictates of reason and desire.
Always we are to conduct ourselves in a manner unlike the way of the
world. So shall we be daily changed--renewed in our minds. That is, we
come each day to place greater value on the things condemned by human
reason--by the world. Daily we prefer to be poor, sick and despised,
to be fools and sinners, until ultimately we regard death as better
than life, foolishness as more precious than wisdom, shame nobler than
honor, labor more blessed than wealth, and sin more glorious than
human righteousness. Such a mind the world does not possess. The mind
of the world is altogether unlike the Christian's. It not only
continues unchanged and unrenewed in its old disposition, but is
obdurate and very old.
21. God's will is ever good and perfect, ever gracious; but it is not
at all times so regarded of men. Indeed, human reason imagines it to
be the evil, unfriendly, abominable will of the devil, because what
reason esteems highest, best and holiest, God's will regards as
nothing and worthy of death. Therefore, Christian experience must come
to the rescue and decide. It must feel and prove, must test and
ascertain, whether one is prompted by a sincere and gracious will. He
who perseveres and learns in this way will go forward in his
experience, finding God's will so gracious and pleasing he would not
exchange it for all the world's wealth. He will discover that
acceptance of God's will affords him more happiness, even in poverty,
disgrace and adversity, than is the lot of any worldling in the midst
of earthly honors and pleasures. He will finally arrive at a degree of
perfection making him inclined to exchange life for death, and, with
Paul, to desire to depart that sin may no more live in him, and that
the will of God may be done perfectly in himself in every relation. In
this respect he is wholly unlike the world; he conducts himself very
differently from it. For the world never has enough of this life,
while the experienced Christian is ready to be removed. What the world
seeks, he avoids; what it avoids, he seeks.
22. Paul, you will observe, does not consider the Christian absolutely
free from sin, since he beseeches us to be "transformed by the
renewing of the mind." Where transformation and renewal are necessary,
something of the old and sinful nature must yet remain. This sin is
not imputed to Christians, because they daily endeavor to effect
transformation and renovation. Sin exists in them against their will.
Flesh and spirit are contrary to each other (Gal 5, 17), therefore we
do not what we would. Rom 7, 15.
Paul makes particular mention of "the mind" here, by contrast making
plainer what is intended by the "body" which he beseeches them to
sacrifice. The scriptural sense of the word "mind" has already been
sufficiently defined as "belief," which is the source of either vice
or virtue. For what I value, I believe to be right. I observe what I
value, as do others. But when belief is wrong, conscience and faith
have not control. Where unity of mind among men is lacking, love and
peace cannot be present; and where love and faith are not present,
only the world and the devil reign. Hence transformation by renewal of
the mind is of vital importance. Now follows:
SOBER THOUGHTS OF OURSELVES.
"For I say, through the grace that was given me, to every man that is
among you, not to think of himself more highly than he ought to think;
but so to think as to think soberly, according as God hath dealt to
every man a measure of faith."
23. Paul, in all his epistles, is careful to give this instruction to
Christians. His purpose is to preserve simplicity of faith among them
everywhere; to prevent sects and schisms in Christian life, which have
their origin in differing minds, in diversity of belief. To make
admonition the more forcible, he refers to his apostolic office; to
the fact that he was, by the grace of God, chosen and sent to teach
the things he advocates. His words here mean: "Ye possess many graces,
but let everyone take heed to confine his belief and opinions to the
limits of faith. Let him not esteem himself above another, nor attach
to the gifts conferred upon himself greater value than he accords
those conferred upon another. Otherwise he will be inclined to despise
the lesser gifts and emphasize the more exalted ones, and to influence
others to the same practice." Where there is not such humility,
recourse is had to works and to the honoring of gifts, while faith is
neglected. Thus belief prompts to do as the world does, to value what
is exalted and to despise what is humble.
24. This principle cannot be better illustrated than by the prevailing
examples of our time. For instance, monks and priests have established
spiritual orders which they regard highly meritorious. In this respect
they do not think soberly, but extravagantly. They imagine ordinary
Christians to be insignificant in comparison with them. But their
orders represent neither faith nor love, and are not commanded by God.
They are peculiar, something devised by the monks and priests
themselves. Hence there is division. Because of the different beliefs,
numerous sects exist, each striving for first place. Consequently, all
the orders become unprofitable in God's sight. The love and faith and
harmony which unite Christians are dissipated.
25. Paul teaches that, however varied the gifts and the outward works,
none should, because of these, esteem himself good, nor regard himself
better than others. Rather, every man should estimate his own goodness
by his faith. Faith is something all Christians have, though not in
equal measure, some possessing more and others less. However, in faith
all have the same possession--Christ. The murderer upon the cross,
through faith, had Christ in himself as truly as had Peter, Paul,
Abraham, the mother of the Lord, and all saints; though his faith may
not have been so strong. Therefore, though gifts be unequal, the
precious faith is the same. Now, if we are to glory in the treasures
of faith only, not in the gifts, every man should esteem another's
gifts as highly as his own, and with his own gifts serve that other
who in faith possesses equal treasure with him. Then will continue
loving harmony and simple faith, and none will fall back upon his own
works or merits. Of this "mind," or belief, you may read further in
the preceding postils, especially in the epistle selection for the
third Sunday in Advent. Further comment on this text will be left for
the next epistle lesson, the two being closely connected.
_Second Sunday After Epiphany_
Text: Romans 12, 6-16.
6 And having gifts differing according to the grace that was given to
us, whether prophecy, let us prophesy according to the proportion of
our faith; 7 or ministry, let us give ourselves to our ministry; or he
that teacheth, to his teaching; 8 or he that exhorteth, to his
exhorting; he that giveth, let him do it with liberality; he that
ruleth, with diligence; he that showeth mercy, with cheerfulness. 9
Let love be without hypocrisy. Abhor that which is evil; cleave to
that which is good. 10 In love of the brethren be tenderly affectioned
one to another; in honor preferring one another; 11 in diligence not
slothful; fervent in spirit; serving the Lord; 12 rejoicing in hope;
patient in tribulation; continuing stedfastly in prayer; 13
communicating to the necessities of the saints; given to hospitality.
14 Bless them that persecute you; bless, and curse not. 15 Rejoice
with them that rejoice; weep with them that weep. 16 Be of the same
mind one toward another. Set not your mind on high things, but
condescend to things that are lowly.
GIFTS AND WORKS OF CHRIST'S MEMBERS.
1. This lesson begins in a way that would seem to call for a portion
properly belonging to the epistle for the preceding Sunday, and
terminates short of its full connection. Evidently it was arranged by
some unlearned and thoughtless individual, with a view simply to
making convenient reading in the churches and not to its explanation
to the people. It will be necessary to a clear comprehension,
therefore, to note its real connections.
2. In the epistle for last Sunday, the apostle teaches that as
Christians we are to renew our minds by sacrificing our bodies, thus
preserving the true character of faith; that we are not to regard
ourselves as good or perfect without faith, if we would avoid the rise
of sects and conflicting opinions among Christians; that each is to
continue firm in the measure of faith God has given him, whether it be
weak or strong; that he shall use his gifts to his neighbor's profit,
and then they will not be regarded special favors by the less gifted,
and the common faith will be generally prized as the highest and most
precious treasure, the result being satisfaction for all men. Paul
next adds the simile: "For even as we have many members in one body,
and all the members have not the same office: so we, who are many, are
one body in Christ, and severally members one of another." Then
follows our selection for today, the connection being, "And having
gifts differing according to the grace that was given to us," etc.
Paul likens the various gifts to ourselves, the different members of
the common body of Christ.
It is an apt and beautiful simile, one he makes use of frequently; for
instance, 1 Cor 12, 12 and Eph 4, 16. It teaches directly and clearly
the equality of all Christians; that one common faith should satisfy
all; that gifts are not to be regarded as making one better, happier
and more righteous than another, in the eyes of God. The latter idea
is certainly erroneous, and destructive of faith, which alone avails
with God.
WE ARE BORN MEMBERS OF CHRIST.
3. First, if we examine this simile, we shall find that all the
members perform certain functions of the body because they are members
of it; and no member has its place through its own efforts or its own
merits. It was born a member, before the exercise of office was
possible. It acts by virtue of being a member; it does not become a
member by virtue of its action. It derives existence and all its
powers from the body, regardless of its own exertions. The body,
however, exercises its members as occasion requires. The eye has not
attained its place because of its power of seeing--not because it has
merited its office as an organ of sight for the body. In the very
beginning it derived its existence and its peculiar function of sight
from the body. It cannot, therefore, boast in the slightest degree
that by its independent power of seeing it has deserved its place as
an eye. It has the honor and right of its position solely through its
birth, not because of any effort on its part.
4. Similarly, no Christian can boast that his own efforts have made
him a member of Christ, with other Christians, in the common faith.
Nor can he by any work constitute himself a Christian. He performs
good works by virtue of having become a Christian, in the new birth,
through faith, regardless of any merit of his own. Clearly, then, good
works do not make Christians, but Christians bring forth good works.
The fruit does not make the tree, but the tree produces the fruit.
Seeing does not make the eye, but the eye produces vision. In short,
cause ever precedes effect; effect does not produce cause, but cause
produces effect. Now, if good works do not make a Christian, do not
secure the grace of God and blot out our sins, they do not merit
heaven. No one but a Christian can enjoy heaven. One cannot secure it
by his works, but by being a member of Christ; an experience effected
through faith in the Word of God.
5. How, then, shall we regard those who teach us to exterminate our
sins, to secure grace, to merit heaven, all by our own works; who
represent their ecclesiastical orders as special highways to heaven?
What is their theory? They teach, as you observe, that cause is
produced by effect. Just as if mere muscular tissue that is not a
tongue becomes a tongue by fluent speaking, or becomes mouth and
throat by virtue of much drinking; as if running makes feet; keen
hearing, an ear; smelling, a nose; nourishment at the mother's breast,
a child; suspension from the apple-tree, an apple. Beautiful
specimens, indeed, would these be--fine tongues, throats and ears,
fine children, fine apples.
6. What sort of foolish, perverted individuals are they who so teach?
Well might you exclaim: "What impossible undertakings, what useless
burdens and hardships, they assume!" Yes, what but burdens do they
deserve who pervert God's truth into falsehood; who change the gifts
God designed for man's benefit into acts of service rendered by man to
God; who, unwilling to abide in the common faith, aspire to exalted
and peculiar place as priests and beings superior to other Christians?
They deserve to be overwhelmed in astonishing folly and madness, and
to be burdened with useless labors and hardships in their attempts to
do impossible things. They cheat the world of its blessings while they
fill themselves. It is said of them (Ps 14, 4-5): "Have all the
workers of iniquity no knowledge, who eat up my people as they eat
bread, and call not upon Jehovah?"--that is, they live not in faith.
And continuing--"There were they in great fear"; meaning that here and
there they make that a matter of conscience which is not, because they
cling to works and not to faith.
EACH MEMBER CONTENT WITH ITS OWN POWERS.
7. In the second place, the simile teaches that each member of the
body is content with the other members, and rejoices in its powers,
not being solicitous as to whether any be superior to itself. For
instance, the nose is inferior in office to the eye, yet in the
relation they sustain to each other the former is not envious of the
latter; rather, it rejoices in the superior function the eye performs.
On the other hand, the eye does not despise the nose; it rejoices in
all the powers of the other members. As Paul says elsewhere (1 Cor 12,
23): "Those parts of the body, which we think to be less honorable,
upon these we bestow more abundant honor." Thus we see that hand and
eye, regardless of their superior office, labor carefully to clothe
and adorn the less honorable members. They make the best use of their
own distinction to remove the dishonor and shame of the inferior
members.
8. However unequal the capacities and distinction of the individual
members of the body, they are equal in that they are all parts of the
same body. The eye cannot claim any better right to a place in the
body than the least distinguished member has. Nor can it boast greater
authority over the body than any other member enjoys. And thus it does
not essay to do. It grants all members equal participation in the
body. Likewise, all Christians, whether strong in faith or weak,
perfect or defective, share equally in Christ and are equal in
Christendom. Each may appropriate the whole Christ unto himself. I may
boast as much in Christ as Peter or the mother of God may boast. Nor
do I envy Peter because he is a more distinguished member of the
Christian Church than I. I am glad of it. On the other hand, he does
not despise me for being a less honored member. I am a part of the
same body to which he belongs, and I possess Christ as well as he
does.
9. The self-righteous are unable to concede this equality. They must
stir up sects and distinctions among Christians. Priests aspire to be
better than laymen; monks better than priests; virgins than wives. The
diligent, in praying and fasting, would be better than the laborer;
and they who lead austere lives, more righteous than they of ordinary
life. This is the work of the devil, and productive of every form of
evil. Opposed to it is Christ's doctrine in our text. Under such
conditions as mentioned, faith and love are subverted. The unlearned
are deluded, and led away from faith to works and orders. Inequality
is everywhere. The ecclesiasts desire to sit in high places, to
receive all honor, to have their feet kissed, and will honor and
respect none but themselves. Indeed, they would ultimately intercede
for poor Christians, would be mediators between them and God,
attaching no importance whatever to the stations in life occupied by
these. They proceed as if they alone were members of Christ, and as if
their relation to him could not be closer. Then they presume by their
works to constitute others members of Christ, being careful, however,
to demand adequate financial return for the service. They are members
of the devil; not of Christ.
EACH MEMBER SERVES ALL THE OTHERS.
10. In the third place, according to the simile each member of the
body conducts itself in a manner to profit the others--the whole body.
The eye prepares the way for hand and foot. The foot, in its carriage
of the body, safeguards the eye. Each member ever cares for and serves
the others. More beautiful figures of love and good works are not to
be found than those derived from the body with its members. In the
members we daily bear about with us, and with which we are continually
familiar, God has described the law of love in a living and forcible
manner. Upon the principle there illustrated, the Christian should
act, conducting himself in a way to profit not himself but others, and
having a sincere interest in them. Under such conditions, schisms and
sects could not spring up among us.
11. But we are blind; we neither see nor read the beautiful lesson
taught us in our own bodies. We proceed to invent good works as a
means of improving our condition and bringing ourselves into a saved
state. This error is attributable to our lack of faith and of heart
knowledge of Christ. Hence we are restless in soul, seeking to be
liberated from sin and to become righteous. The heart in its ignorance
of the sufficiency of common faith, engages in these abnormal, special
works. There is where foolish individuals begin to disregard faith and
love, imagining such works true ways to heaven. One takes up one
thing, and another something else, and so it goes, until there is
nothing but sects. One sect condemns and rejects the other. Each,
exalting itself beyond measure, claims superiority.
EACH MEMBER SUFFERS AND REJOICES WITH ALL.
12. In the fourth place, "whether one member suffereth, all the
members suffer with it; or one member is honored, all the members
rejoice with it," as Paul says. 1 Cor 12, 26. In short, no member
lives and acts for itself; all obey and serve one another, and the
more honored members serve most. Each seems to say: "I desire not to
be otherwise than as I am. I am satisfied to be a member of the same
body with the others, and to have equal rights and honors therein. It
is unnecessary for me to exert myself to share in that body, for I am
already a member of it, and content. My efforts I direct to serving
the body--all the members, my beloved brothers and partners. I assume
no peculiarities. I would not cause discord and conflict."
13. Observe, this is the way all true, righteous Christians do, as we
have frequently said. They who conduct themselves otherwise cannot be
true Christians; they are worse--more pernicious--than heathen. They
cannot refrain from instigating sects; from assuming some peculiarity,
some special doctrine, wherein they proudly exalt themselves above
other men. Thus they lure to themselves the hearts of the unlearned.
Against this class Paul here, as everywhere, faithfully warns us.
14. See, then, that you become a member of Christ. This is to be
accomplished through faith alone, regardless of works. And having
become a member, if God has appointed you a duty according to your
capacity, abide in it. Let no one allure you away from it. Esteem not
yourself better than others, but serve them, rejoicing in their works
and their offices as you do in your own, even if they are less
important. Faith renders you equal with others, and others equal with
you, and so on.
CHRISTIAN EQUALITY AND CHRISTIAN GIFTS.
Paul's design in this epistle is to teach equality. He would have no
one "think of himself more highly than he ought to think; but so to
think as to think soberly, according as God hath dealt to each man a
measure of faith." Or, to express it differently: "Let each one regard
that his work for which he has a gift, and let him perform it. But he
is not consequently to esteem himself superior to others differently
gifted. He should delight in their works, justly recognizing those
works as of God's grace, and knowing that God distributes the measure
of faith and this his grace not in one way, but in many ways." Paul's
peculiar choice of words here, referring to all gifts as the grace of
God and the measure of faith, is meant to teach that no man may regard
his individual gift as a peculiar instance in that respect, as do they
who are not of the common faith. It is the one same God, Spirit and
Lord, the apostle tells us (1 Cor 12, 5-11), who effects in this work
and that, whether small or great, in you or in me, in the one same
faith, love and hope.
15. The importance, the nobleness and helpfulness of this doctrine is
beyond our power of expression. The wretched condition of all
Christendom, divided as it is into innumerable sects, is, alas, plain
testimony that no body nor member, no faith nor love, seems longer to
exist anywhere. Unity of mind in relation to the various gifts of God
cannot exist in connection with human doctrines. Hence it is
impossible for the orders and the doctrines of our ecclesiastical
lords to stand with unity of mind; one or the other must fall.
16. "Measure of faith" may be understood as implying that God imparts
to some more of faith itself; and to others, less. But I presume
Paul's thought in employing the expression is that faith brings gifts,
which are its chief blessing. These are said to be according to the
measure of our faith, and not to the measure of our will or our merit.
We have not merited our gifts. Where faith exists, God honors it with
certain gifts, apportioned, or committed, according to his will. As we
have it in First Corinthians 12, 11, "dividing to each one severally
even as he will"; and in Ephesians 4, 16, "to each member according to
his measure." The same reason may be assigned for Paul's words,
"Having gifts differing according to the grace that was given to us,"
not "differing according to our merits." Grace as well as faith brings
these noble jewels--our gifts--to each one according to his measure.
It excludes in every respect our works and our merits, and directs us
to make our works minister only to our neighbors.
"Whether prophecy, let us prophesy according to the proportion of our
faith."
17. The apostle enumerates several gifts, or works of Christian
members, mentioning prophecy first. Prophecy is of two kinds: One is
the foretelling of future events, a gift or power possessed by all the
prophets under the Old Testament dispensation, and by the apostles;
the other is the explanation of the Scriptures. "Greater is he that
prophesieth than he that speaketh with tongues." 1 Cor 14, 5. Now, the
Gospel being the last prophetic message to be delivered previous to
the time of the judgment, and to predict the events of that period, I
presume Paul has reference here simply to that form of prophecy he
mentions in the fourteenth of First Corinthians--explanation of the
Scriptures. This form is common, ever prevails, and is profitable to
Christians; the other form is rare. That reference is to this form,
Paul implies in his words, "Let us prophesy according to the
proportion of faith." Doubtless he means the Christian faith then
arising. No other faith, no other doctrine, is to be introduced. Now,
when he says prophecy must be according to the proportion of faith, it
is plain enough he does not refer to the foretelling of future events.
18. The apostle's meaning, then, is: "They who have the gift of
Scripture explanation must be careful to explain in conformity with
the faith, and not to teach contrary to its principles." "Other
foundation can no man lay than that which is laid, which is Jesus
Christ." 1 Cor 3, 11. Let every man be careful not to build upon this
foundation with wood, hay, stubble--things unsuited to such a
foundation; let him build with gold, silver and precious stones.
Every doctrine, every explanation of the Scriptures, then, which leads
us to rely upon our own works, and produces false Christians and
self-righteous individuals, in the name of faith, is emphatically
condemned. Any doctrine that teaches we are to exterminate our sins,
to become happy and righteous and to obtain peace of conscience before
God, in any other way than through faith alone--without works--is not
in harmony with the Christian faith. For instance, all monastic life,
and the doctrine of racketing spirits from purgatory, are in conflict
with faith.
19. Paul, you will observe, does not attach so much importance to the
prediction of future events; for instance, the prophecies of
Lichtenberger, Joachim and others in these latter times. Such
predictions, though they may gratify the curiosity of men concerning
the fate of kings, princes and others of prominence in the world, are
unnecessary prophecies under the New Testament dispensation. They
neither teach the Christian faith nor contribute to its strength.
Hence this form of prophecy may be regarded as among the least of
God's gifts. More, it sometimes proceeds from the devil. But the
ability to explain the Scriptures is the noblest, the best, prophetic
gift. The Old Testament prophets derived their title to the name
chiefly because they prophesied concerning Christ--according to Peter
(Acts 4, 25 and 1 Pet 1, 10)--and because they led the people of their
day in the way of faith by explaining--giving the sense of--the divine
Word. These things had much more to do with their title than the fact
of their making occasional predictions concerning earthly kings and
temporal affairs. In general, they did not make such predictions. But
the first-mentioned form of prophecy they daily delivered, without
omission. The faith whereto their prophecies conformed is perpetual.
20. It is of much significance that Paul recognizes faith as the
controlling judge and rule in all matters of doctrine and prophecy. To
faith everything must bow. By faith must all doctrine be judged and
held. You see whom Paul would constitute doctors of the holy
Scriptures--men of faith and no others. These should be the judges and
deciders of all doctrines. Their decision should prevail, even though
it conflict with that of the Pope, of the councils, of the whole
world. Faith is and must be lord and God over all teachers. Note,
then, the conduct of the Church orders who failed to recognize faith's
right to judge, and assumed that prerogative themselves, accepting
only power, numbers and temporal rank. But you know Pope, councils and
all the world, with their doctrines, must yield authority to the most
insignificant Christian with faith, even though it be but a
seven-year-old child, and his decision of their doctrines and laws is
to be accepted. Christ commands us to take heed that we despise not
one of these little ones that believe in him. See Mt 18: 6, 10. Again,
he says (Jn 6, 45), "They shall all be taught of God." Now, it is
inconsistent to reject the judgment of him whom God himself teaches.
Rather, let all men hearken to him.
"Or ministry, let us give ourselves to our ministry."
21. The office of the ministry is the second gift of God the apostle
enumerates. With the early Christians the duties of this office were
to serve poor widows and orphans, distributing to them temporal goods.
Such were the duties of Stephen and his associates (Acts 6, 5), and
such should be the duties of the stewards and provosts in monasteries
today. Again, this was the office of those who ministered unto the
prophets and apostles, the preachers and teachers: for instance, the
women who followed Christ and served him with their substance; and
Onesimus, Titus, Timothy and others of Paul's disciples. They made all
necessary temporal provision, that the apostles and the preachers
might give themselves uninterruptedly to preaching, teaching and
prayer, and might be unencumbered with temporal affairs.
22. But things have changed, as we see. Now we have spiritual lords,
princes, kings, who neglect, not alone to preach and to pray, but also
to distribute temporal goods to the poor and the widow and the orphan.
Rather, they pervert the rightful substance of these to add to their
own pomp. They neither prophesy nor serve; yet they appropriate the
position and the name of minister, their purpose being to restrain and
persecute true preachers and servants, and to destroy Christianity
everywhere and spend its possessions to foster their own luxury.
"Or he that teacheth, to his teaching; or he that exhorteth, to his
exhorting."
23. We treated of these two gifts in the epistle lesson for Christmas
night. Tit 2. Teaching consists in instructing those unacquainted with
faith and the Christian life; exhortation, in inciting, arousing,
impelling, reproving and beseeching with all perseverance, those
having knowledge of the faith. We are enjoined (2 Tim 4, 2) to be
urgent, to "reprove, rebuke and exhort," that Christians may not grow
weary, indolent and negligent, as too often they do, knowing already
what is required of them. But prophecy must furnish the store of
information for the teachers and exhorters. Scripture expositors must
supply these latter. Prophesying, then, is the source of all doctrine
and exhortation.
"He that giveth, let him do it with liberality."
24. The mention here made of giving has reference to the fund
contributed into a common treasury, in charge of servants and
officers, for distribution among teachers, prophets, widows, orphans
and the poor generally, as before stated. This was according to an Old
Testament command. Beside the annual tithes, designed for the Levites,
special tithes were to be set aside every third year for the poor, the
widows and the orphans. There is no New Testament law for specific
giving, for this is the day of grace, wherein everyone is admonished
to give freely. Paul says (Gal 6, 6), "Let him that is taught in the
word communicate unto him that teacheth in all good things." Again
(verse 10), "Let us work that which is good toward all men, and
especially toward them that are of the household of faith."
25. But giving is to be done with liberality--freely and gratuitously,
to the honor of God alone, with no intent to secure favor, honor or
profit; none shall dictate in the matter; and preference shall not be
shown in giving much to the amiable and nothing to the uncongenial, as
has been the case in the past in relation to the prebends and fiefs.
These were distributed according to friendship and favor; for the sake
of money, honor and profit. The same is true of nearly all paid
services in the matter of purgatory and hell. Freely, freely, we are
to give, being careful only that it be well pleasing to God and
bestowed according to necessity.
Paul, you will observe, frequently commends such liberality. It is
rarely manifest, however. True gifts are made beyond measure, but they
are unprofitable because not made with a free, liberal spirit; for
instance, contributions to monasteries and other institutions. Not
being given with liberality, God does not permit these gifts to be
used for Christian purposes. Given in an unchristian manner, they
must, in an unchristianlike way, be wasted; as Micah says (ch. 1, 7):
"Of the hire of a harlot hath she gathered them, and unto the hire of
a harlot shall they return." Reference is to spiritual
whoredom--unbelief--which never acts with liberality.
"He that ruleth, with diligence."
26. "Ruling," or overseeing, is to be understood as relating to the
common offices in the Christian Church. Paul is not speaking of
temporal rulers, as princes and heads of families, but of rulers in
the Church. He says (1 Tim 3, 5): "If a man knoweth not how to rule
his own house, how shall he take care of the church of God?" He means
those who have oversight of Church officers generally; who take care
that teachers be diligent, that deacons and ministers make proper and
careful distribution of the finances, and that sinners are reproved
and disciplined; in short, who are responsible for the proper
execution of all offices. Such are the duties of a bishop. From their
office they receive the title of bishops--superintendents and
"Antistrites," as Paul here terms them; that is, overseers and rulers.
27. It is the especial duty of these to be concerned about others, not
about themselves; the latter care is forbidden rather than enjoined.
Mt 6, 25. Diligence in the connection in which it is used in the text,
is prompted by love and not by self-interest. It being the duty of a
bishop to readily assume oversight, to minister and control, and all
things being dependent upon him as the movements of team and wagon are
dependent upon the driver, the bishop has no time for indolence,
drowsiness and negligence. He must be attentive and diligent, even
though all others be slothful and careless. Were he inattentive and
unfaithful, the official duties of all the others would likewise be
badly executed. The result would be similar to that when the driver
lies asleep and allows the team to move at will. Under such
circumstances, to hope for good results is useless, especially
considering the dangerous roads wherein Christians must travel here,
among devils who would, in every twinkling of the eye, overthrow and
destroy them.
28. Why should Paul reverse the seemingly proper order? He does not
mention ruling first--give it precedence. He rather assigns to
prophecy the first place, making ministering, teaching, exhorting and
contributing follow successively, while ruling he places last or
sixth, among the common offices. Undoubtedly, the Spirit designed such
order in view of future abominations that should follow the devil's
establishment of tyranny and worldly dominion among Christians. This
is the case at present. Dominion occupies chief place. Everything in
Christendom must yield to the wantonness of tyranny. Prophecy,
ministry, teaching, exhortation, benevolence--all must give way to
tyranny. Nothing may interrupt its sway; it must not yield to
prophecy, teaching or any other office.
29. We must remember, however, that nothing takes precedence of the
Word of God. The preaching of it transcends all other offices.
Dominion is but a servant to arouse preaching to activity, like to the
servant who wakes his master from sleep, or in other ways reminds him
of his office. This principle confirms Christ's words (Lk 22, 26): "He
that is the greater among you, let him become as the younger; and he
that is chief, as he that doth serve." Teachers and prophets, however,
are to be obedient to rulers and continue subject to them; each
Christian work and office must subserve the others. Thus is carried
out Paul's doctrine in this epistle: that one should not esteem
himself better than others; should not exalt himself over men,
thinking of himself more highly than he ought to think; though one
gift or office is more honorable than another, yet it must also
subserve that other. While the office of ruler is the lowest, yet
every other appointment is subject to it; on the other hand, in care
and oversight the ruler serves all others. Again, the prophet, who
holds the highest office, submits to the ruler, etc.
"He that showeth mercy, with cheerfulness."
30. The six preceding obligations devolve upon the common governing
powers of the Christian Church--at present known as the ecclesiastical
order. Paul now proceeds to enumerate duties pertaining to every
member of the Church. The six first-mentioned obligations are not,
however, to be individualized to the extent of making but a single
obligation devolve upon one individual. He who prophesies may also
teach, admonish, serve and rule. And the same is true of each office.
Let every man discover unto how many offices he is called, and conduct
himself accordingly. He must not exalt himself over others, as if
better than they, and create sects from the common gifts of God; he
must continue in the common faith of his fellows, allowing mutual
service and subjection in the gifts.
31. "Mercy" implies all good deeds or benefits conferred by neighbors
upon one another, aside from the regular contributions of which we
have spoken. The Hebrew word the apostle uses for "mercy" is "hesed."
In Latin it is "beneficium"; in Greek, "eleemosyna"; and in common
parlance, "alms." It is in this sense that Christ employs the term
throughout the Gospel: "When thou doest alms" (Mt 6, 2)--that is, thy
good deeds, or favors; "I desire mercy, and not sacrifice" (Mt 12,
27); "He that showed mercy on him" (Lk 10, 37). And there are other
similar passages where the word "mercy" is equivalent to "benefit" or
"favor"; for instance (Mt 5, 7), "Blessed are the merciful."
32. Paul would say: "Let him who is himself so favored that he may
confer benefits upon others, do it cheerfully and with pleasure." He
declares (2 Cor 9, 7), "God loveth a cheerful giver." And he makes his
meaning clear by another portion of the same verse, "not grudgingly,
or of necessity." That is, the giver is not to twitter and tremble,
not to be slow and tardy in his giving, nor to seek everywhere for
reasons to withhold his gift. He is not to give in a way calculated to
spoil the recipient's enjoyment of the favor. Nor is he to delay until
the gift loses its sweetness because of the importunity required to
secure it; rather he should be ready and willing. Solomon says (Prov
3, 28): "Say not unto thy neighbor, Go, and come again, and to-morrow
I will give; when thou hast it by thee." "Bis dat qui cito dat." He
gives doubly who gives quickly. Again, "Tarda gratia non est gratia,"
A tardy favor is no favor. The word "hilaris" in this connection does
not imply joyful giving, but free, cheerful, willing and loving
generosity, a generosity moved by slight entreaty.
THE WORKS OF CHRIST'S MEMBERS.
"Let love be without hypocrisy."
33. How aptly the apostle points out the danger of error in each
obligation, as well as the right course! Prophecy is carried beyond
its proper sphere when it does not accord with the faith. This is the
danger-point in all prophecy. The common error in ministering lies in
the indolence manifested therein, and the constant preference for some
other occupation. Again, the prevailing error in teaching and
exhorting is in giving attention to something besides those
obligations; for instance, deceiving men with human nonsense. The
mistake in giving is that it is seldom done with liberality. Rulers
are prone to seek quiet and leisure, desiring to escape being burdened
with care and anxiety. Favors are seldom bestowed cheerfully and with
a willing heart. So, too, pure love is a rare thing on earth. Not that
love in itself is impure, but too often it is mere pretense. John
implies as much in his words (1 Jn 3, 18), "My little children, let us
not love in word, neither with the tongue; but in deed and truth."
34. Now, they who harbor hatred while pretending to love, or are
guilty of similar gross hypocrisies, fall far short of the spirit of
this teaching. But Paul refers to those of liberated conscience, who
conduct themselves like true Christians, well knowing how to teach
concerning Christ; but who are careless of their works, not realizing
that they neglect their neighbors and fail to assist the needy and to
rebuke the wicked; who are generally negligent, bringing forth none of
the fruits of faith; among whom the true Word of God is choked, like
seed among thorns, as Christ says. Mt 13, 22. But we have elsewhere
explained the nature of pure love.
"Abhor that which is evil."
35. While to abhor evil is one of the chief principles of love, it is
rare. The principle is too often lost sight of through hypocrisy and
false love. We ignore, wink at, even make light of and are undisturbed
by the evil deeds of our neighbor. We are unwilling to incur his
displeasure by manifesting indignation and offering rebuke for his
wickedness, or by withdrawing from his society. Especially do we
hesitate when we thus must endanger body or life; for instance, when
the vices of those in high life demand our censure. By such weakness
on our part we merely dissimulate love. Paul requires, not only a
secret abhorrence of evil, but an open manifestation of it in word and
deed. True love is not influenced by the closeness of the friend, by
the advantage of his favors, or by the standing of his connections;
nor is it influenced by the perverseness of an enemy. It abhors evil,
and censures it or flees from it, whether in father or mother, brother
or sister, or in any other. Corrupt nature loves itself and does not
abhor its own evil; rather, it covers and adorns it. Anger is styled
zeal; avarice is called prudence; and deception, wisdom.
"Cleave to that which is good."
36. The second feature of real, true love is that it cleaves to the
good, even though found in the worst enemy, and though directly
opposing love's desire. Love is no respecter of persons. It is not
intimidated by the possible danger its expression might incur. But
false love will dare, even for the sake of honor, profit or advantage,
to forsake the good in its friend, particularly when danger threatens
or persecution arises. Much less, then, will he whose love is false
cleave to the good in an enemy and stand by and maintain it. And if it
necessitated opposing his own interests, he would not support his
enemy's deed, however good. Briefly, the proverb, "The world is false
and full of infidelity," and that other saying, "Fair but empty
words," clearly express the fact that the love of our corrupt human
nature is false and hypocritical, and that where the Spirit of God
dwells not, there is no real, pure love. These two
principles--abhorring the evil and cleaving to the good--are clearly
presented in Psalm 15, 4: "In whose eyes a reprobate is despised, but
who honoreth them that fear Jehovah"--in other words, "Who cleaves to
the good, even though it be in an enemy; and hates the evil, even
though in a friend." Try men by these two principles in their lending,
their dealing and giving, reproving and teaching, tolerating and
suffering, and their dissimulation and hypocrisy will be readily
apparent.
"In love of the brethren be tenderly affectioned one to another."
37. Christians exhibit perfect love when, in addition to the love they
manifest toward all men, they are themselves united by a peculiar bond
of Christian affection. The term "tenderly affectioned" expresses the
love parents have for children, and brothers for each other. Paul
would say: "Christians are not simply to manifest a spirit of mutual
love, but they are to conduct themselves toward one another in a
tender, parental and brotherly way." Thus Paul boasts of doing in the
case of the people of Thessalonica. 1 Thes 1, 11. Isaiah declares (ch.
66, 13) that God will so comfort the apostles: "As one whom his mother
comforteth, so will I comfort you." And Peter says (1 Pet 3, 8):
"Loving as brethren, tenderhearted, humbleminded." The nature of the
brotherly love we owe our neighbors is illustrated in the love of an
affectionate mother for her child. Such love Christ has shown, and
still shows, toward us. He sustains us, frail, corrupt, sinful beings
that we are. So imperfect are we, we seem not Christians at all. But
the love of Christ makes us his, regardless of our imperfections.
"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
hell 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 God 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 God 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 assist 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 pass. The time must be suited to
him--which will never be. No opportunity to do good ever presents
itself to this class, for they are so absorbed in themselves as to
permit every such occasion to pass. 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 ungodly
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 God. They rejoice most when their
worldly condition is worst. The farther earthly advantages are
removed, the nearer is God 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 shore, 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 God's
promise to hear its petition. 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 petition is granted. Christ gives
striking illustrations 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 assistance of saints. Hence the numerous
institutions, 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 assistance, 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 God 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 God, and of God
himself. And all these God 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 godly [holy]." Peter, too (1 Pet 1, 16),
quoting from Moses, speaks God'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 title 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 title. But how
often is the devil exalted as a saint, and how often we regard them
saints who are of hell!
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 ungodly
evil-doers deserving of every form of misfortune; who, unable to help
themselves, need assistance. 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,
institutions, 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 assistance 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, "God honor you and keep you from
disgrace." Or if one infringe upon our rights, we ought to say, "May
God bless and prosper you." On this wise should we do.
"Bless, and curse not."
51. This is to be our attitude 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 pronounced 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 God, and is to us in God'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
God to the curses of the devil. When the devil, through his followers,
resists, destroys, obstructs, the Word of God--the channel of the
blessing--the blessing is impeded, and in God'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 God's blessing may
be unhindered.
55. Were one, with imprecation, to invoke God to root out and destroy
popery--the order of priests, monks and nuns, together with the
cloisters and other institutions, the whole world might well say,
Amen. For these the devil's devices curse, condemn and impede
everywhere God'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 God 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 assistance 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
God, but from the hate, the malice, of the devil. It is not the Word
of God, but falsehood. It is the devil's heresy and error."
56. In fact, cursing which contributes only to the service of God is a
work of the Holy Spirit. It is enjoined in the first commandment, and
is independent of and superior to love. Until God 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 God'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 God. The measure of our
love to our neighbors is the Word of God. 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 God'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 God. 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 God.
Therefore, if you first become a Peter, a Paul, a Jacob, a David, an
Elisha, you too may curse in God'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 circumstances, 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 assume 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 participate in the joy of our
fellow-man when that joy is not inconsistent with the will of God. 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 God. According to Paul (Acts 14, 17),
they are given that God may fill our hearts "with food and gladness."
Though many such gifts and pleasures are improperly used, they are
nevertheless the gifts of God 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 circumstances,
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 God-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, nobles, 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 noble 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 God regards a certain individual a better Christian than
another upon the contemptible grounds of his temporal station, and not
to perceive that in God'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 butter, 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 illustrious; 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."
62. Here Paul makes clear the preceding injunction. He would restrain
men from their unholy conceits. As before stated, every man is best
pleased with his own ideas. Hence foolishness pervades the land. One,
seeing another honored above himself, is restlessly ambitious to
emulate that other. But he acts contrary to both teachings of Paul:
Comparing himself to his inferiors or to his equals, he thinks he is
far above them, and his own station most honorable. Comparing himself
with his superiors, he sees his pretended rank fail; hence he strives
to rival them, devoting all his energies to attain the enviable
position. Clinging to external distinctions, his changing notions and
unstable heart impel him to such ambition and render him dissatisfied
with the Christ whom all men possess alike.
But what does Paul teach? Not so. He says, "Set not your mind on what
the world values." His meaning is: "Distinctions truly must there be
in this life--one thing high, another low. Everything cannot be gold,
nor can all things be straw. Nevertheless, among men there should be
unity of mind in this relation." God treats men alike. He gives his
Word and his Spirit to the lowly as well as to the high. Paul does not
use the little word "mind" undesignedly. "High things" have their
place and they are not pernicious. But to "mind" them, to be absorbed
in them with the whole heart, to be puffed up with conceit because of
our relation to them, enjoying them to the disadvantage of the less
favored--this is heathenish.
"But condescend to things that are lowly."
63. In other words: Despise not lowly stations and characters. Say
not, they must either be exalted or removed. God uses them; indeed,
the world cannot dispense with them. Where would the wealthy and
powerful be if there were no poor and humble? As the feet support the
body, so the low support the high. The higher class, then, should
conduct themselves toward the lowly as the body holds itself with
relation to the feet; not "minding," or regarding, their lofty
station, but conforming to and recognizing with favor the station of
the lowly. Legal equality is here made a figure of spiritual
things--concerning the aspirations of the heart. Christ conducted
himself with humility. He did not deny his own exaltation, but neither
was he haughty toward us by reason of it. He did not despise us, but
stooped to our wretched condition and raised us by means of his own
exalted position.
_Third Sunday After Epiphany_
Text: Romans 12, 16-21.
16 Be not wise in your own conceits. 17 Render to no man evil for
evil. Take thought for things honorable in the sight of all men. 18 If
it be possible, as much as in you lieth, be at peace with all men. 19
Avenge not yourselves, beloved, but give place unto the wrath of God:
for it is written, Vengeance belongeth unto me; I will recompense,
saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst,
give him to drink: for in so doing thou shalt heap coals of fire upon
his head. 21 Be not overcome of evil, but overcome evil with good.
CHRISTIAN REVENGE.[1]
[Footnote 1: This and the last sermon are one in some editions. Hence
the paragraphs are numbered as one sermon.]
"Be not wise in your own conceits."
64. The lesson as read in the Church ends here. We shall, therefore,
notice but briefly the remaining portion. "Conceits," as here used,
signifies the obstinate attitude with regard to temporal things which
is maintained by that individual who is unwilling to be instructed,
who himself knows best in all things, who yields to no one and calls
good whatever harmonizes with his ideas. The Christian should be more
willing to make concession in temporal affairs. Let him not be
contentious, but rather yielding, since the Word of God and faith are
not involved, it being only a question of personal honor, of friends
and of worldly things.
"Render to no man evil for evil."
65. In the counsel above (verse 14) to "curse not," the writer of the
epistle has in mind those unable to avenge themselves, or to return
evil for evil. These have no alternative but to curse, to invoke evil
upon their oppressors. In this instance, however, the reference is to
those who have equal power to render one another evil for evil, malice
for malice, whether by acts committed or omitted--and usually they are
omitted. But the Christian should render good for evil, and omit not.
God suffers his sun to shine upon the evil and upon the good. Mt 5,
45.
"Take thought for things honorable in the sight of all men."
66. This injunction is similar to that he gives the Thessalonians (1
Thes 5, 22), "Abstain from all appearance of evil"; and the
Philippians (ch. 4, 8): "Whatsoever things are true, whatsoever things
are honorable, whatsoever things are just, whatsoever things are pure,
whatsoever things are lovely, whatsoever things are of good report; if
there be any virtue, and if there be any praise, think on these
things." The reference is purely to our outward conduct. Paul would
not have the Christian think himself at liberty to do his own
pleasure, regardless of others' approbation. Only in the things of
faith is such the Christian's privilege. His outward conduct should be
irreproachable, acceptable to all men; in keeping with the teaching of
first Corinthians, 10, 32-33, to please all men, giving offense
neither to Jews nor to Gentiles; and obedient to Peter's advice (1 Pet
2, 12), "Having your behavior seemly among the Gentiles."
"If it be possible, as much as in you lieth, be at peace with all
men."
67. Outward peace among men is here intended--peace with Christians
and heathen, with the godly and the wicked, the high and the low. We
must give no occasion for strife; rather, we are to endure every ill
patiently, never permitting peace to be disturbed on our account. We
must not return evil for evil, blow for blow; for he who so does,
gives rise to contention. Paul adds, "As much as in you lieth." We are
to avoid injuring any, lest we be the ones to occasion contention. We
must extend friendliness to all men, even though they be not friendly
to us. It is impossible to maintain peace at all times. The saying is,
"I can continue in peace only so long as my neighbor is willing." But
it lies in our power to leave others at peace, friends and foes, and
to endure the contentions of all. "Oh yes," you say, "but where would
we be then?" Listen:
"Avenge not yourselves, beloved, but give place unto the wrath of God:
for it is written, Vengeance belongeth unto me; I will recompense,
saith the Lord."
68. Note, in forbidding us to return blow for blow and to resort to
vengeance, the apostle implies that our enjoyment of peace depends on
our quiet endurance of others' disturbance. He not only gives us
assurance that we shall be avenged, but he intimidates us from
usurping the office of God, to whom alone belong vengeance and
retribution. Indeed, he rather deplores the fate of the Christian's
enemies, who expose themselves to God's wrath; he would move us to
pity them in view of the fact that we must give place to wrath and
permit them to fall into the hands of God.
The vengeance and wrath of God are dispensed in various ways: through
the instrumentality of political government; at the hands of the
devil; by illness, hunger and pestilence; by fire and water; by war,
enmity, disgrace; and by every possible kind of misfortune on earth.
Every creature may serve as the rod and the weapon of God when he
designs chastisement. As said in Wisdom of Solomon, 5, 17: "He shall
... make the creature his weapon for the revenge of his enemies."
69. So Paul says, "Give place unto wrath." I have inserted the words
"of God" to make clearer the meaning of the text; the wrath of God is
intended, and not the wrath of man. The thought is not of giving place
to the anger of our enemies. True, there may be occasion even for
that, but Paul has not reference here to man's anger. Evidently, he
means misfortunes and plagues, which are regarded as expressions of
God's wrath. Possibly the apostle omitted the phrase to avoid giving
the idea that only the final wrath of God is meant--his anger at the
last day, when he will inflict punishment without instrumentality.
Paul would include here all wrath, whether temporal or eternal, to
which God gives expression in his chastisements. This is an Old
Testament way of speaking. Phinehas says (Jos 22, 18), "To-morrow he
will be wroth with ... Israel." And Moses in several places speaks of
God's anger being kindled. See Numbers 11: 1, 10, 33. I mention these
things by way of teaching that when the political government wields
the sword of punishment against its enemies, it should be regarded as
an expression of God's wrath; and that the statement in Deuteronomy
32, 35, "Vengeance is mine," does not refer solely to punishment
inflicted of God direct, without instrumentality.
"But if thine enemy hunger, feed him; if he thirst, give him to drink;
for in so doing thou shalt heap coals of fire upon his head."
70. This teaching endorses what I have already stated--that the
Christian's enemies are to be pitied in that they are subjected to the
wrath of God. Consequently it is not Christian-like to injure them;
rather, we should extend favors. Paul here introduces a quotation from
Solomon. Prov 25, 21-22. Heaping coals of fire on the head, to my
thought, implies conferring favors upon the enemy. Being enkindled by
our kindness, he ultimately becomes displeased with himself and more
kindly disposed to us. Coals here are benefits, or favors. Coals in
the censer likewise stand for the favors, or blessings, of God; they
are a type of our prayers, which should rise with fervor. Some say
that coals represent the Law and judgments of God (see Psalm 18, 8,
"Coals were kindled by it"), reasoning that in consequence of the
Christian's favors, his enemy is constrained to censure himself and to
feel the weight of God's Law and his judgments. I do not think a
Christian should desire punishment to fall upon his enemy, though such
explanation of the sentence is not inapt. In fact, it rather accords
with the injunction, "Give place unto wrath"; that is, do good and
then wrath--the coals--will readily fall upon the enemy.
"Be not overcome of evil, but overcome evil with good."
71. With this concluding counsel, it strikes me, Paul himself explains
the phrase "coals of fire" in harmony with the first idea--that the
malice of an enemy is to be overcome with good. Overcoming by force is
equivalent to lending yourself to evil and wronging the enemy who
wrongs you. By such a course your enemy overcomes you and you are made
evil like himself. But if you overcome him with good, he will be made
righteous like you. A spiritual overcoming is here meant; the
disposition, the heart, the soul--yes, the devil who instigates the
evil--are overcome.
_Fourth Sunday After Epiphany_
Text: Romans 13, 8-10.
8 Owe no man anything, save to love one another: for he that loveth
his neighbor hath fulfilled the law. 9 For this, Thou shalt not commit
adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not
covet, and if there be any other commandment, it is summed up in this
word, namely, Thou shalt love thy neighbor as thyself. 10 Love worketh
no ill to his neighbor; love therefore is the fulfilment of the law.
CHRISTIAN LOVE AND THE COMMAND TO LOVE.
1. This, like the two preceding epistle lessons, is admonitory, and
directs our attention to the fruits of faith. Here, however, Paul sums
up briefly all the fruits of faith, in love. In the verses going
before he enjoined subjection to temporal government--the rendering of
tribute, custom, fear and honor wherever due--since all governmental
power is ordained of God. Then follows our lesson: "Owe no man
anything," etc.
2. I shall ignore the various explanations usually invented for this
command, "Owe no man anything, but to love one another." To me,
clearly and simply it means: Not as men, but as Christians, are we
under obligations. Our indebtedness should be the free obligation of
love. It should not be compulsory and law-prescribed. Paul holds up
two forms of obligation: one is inspired by law, the other by love.
Legal obligations make us debtors to men; an instance is when one
individual has a claim upon another for debt. The duties and tribute,
the obedience and honor, we owe to political government are of this
legal character. Though personally these things are not essential to
the Christian--they do not justify him nor make him more
righteous--yet, because he must live here on earth, he is under
obligation, so far as outward conduct is concerned, to put himself on
a level with other men in these things, and generally to help maintain
temporal order and peace. Christ paid tribute money as a debt (Mt 17,
27), notwithstanding he had told Peter he was under no obligation to
do so and would have committed no sin before God in omitting the act.
3. Another obligation is love, when a Christian voluntarily makes
himself a servant of all men. Paul says (1 Cor 9, 19), "For though I
was free from all men, I brought myself under bondage to all." This is
not a requirement of human laws; no one who fails in this duty is
censured or punished for neglect of legal obligations. The world is
not aware of the commandment to love; of the obligation to submit to
and serve a fellow-man. This fact is very apparent. Let one have
wealth, and so long as he refrains from disgracing his neighbor's
wife, from appropriating his neighbor's goods, sullying his honor or
injuring his person, he is, in the eyes of the law, righteous. No law
punishes him for avarice and penuriousness; for refusing to lend, to
give, to aid, and to help his wronged neighbor secure justice. Laws
made for restraint of the outward man are directed only toward evil
works, which they prohibit and punish. Good works are left to
voluntary performance. Civil law does not extort them by threats and
punishment, but commends and rewards them, as does the Law of Moses.
4. Paul would teach Christians to so conduct themselves toward men and
civil authority as to give no occasion for complaint or censure
because of unfulfilled indebtedness to temporal law. He would not have
them fail to satisfy the claims of legal obligation, but rather to go
beyond its requirements, making themselves debtors voluntarily and
serving those who have no claims on them. Relative to this topic, Paul
says (Rom 1, 14), "I am debtor both to Greeks and to Barbarians."
Love's obligation enables a man to do more than is actually required
of him. Hence the Christian always willingly renders to the state and
to the individual all service exacted by temporal regulations,
permitting no claims upon himself in this respect.
5. Paul's injunction, then, might be expressed: Owe all men, that you
may owe none; owe everything, that you may owe nothing. This sounds
paradoxical. But one indebtedness is that of love, an obligation to
God. The other is indebtedness to temporal law, an obligation in the
eyes of the world. He who makes himself a servant, who takes upon
himself love's obligation to all men, goes so far that no one dares
complain of omission; indeed, he goes farther than any could desire.
Thus he is made free. He lives under obligation to no one from the
very fact that he puts himself under obligation to all. This manner of
presenting the thought would be sustained by the Spirit in connection
with other duties; for instance: Do no good work, that you may do only
good works. Never be pious and holy, if you would be always pious and
holy. As Paul says (ch. 12, 16), "Be not wise in your own conceits";
or (1 Cor 3, 18), "If any man thinketh that he is wise among you in
this world, let him become a fool, that he may become wise." It is in
this sense we say: Owe all men that you may owe no man; or, "Owe no
man anything, but to love one another."
6. Such counsel is given with the thought of the two obligations. He
who would perform works truly good in the sight of God, must guard
against works seemingly brilliant in the eyes of the world, works
whereby men presume to become righteous. He who desires to be
righteous and holy must guard against the holiness attained by works
without faith. Again, the seeker for wisdom must reject the wisdom of
men, of nature, wisdom independent of the Spirit. Similarly, he who
would be under obligation to none must obligate himself to all in
every respect. So doing, he retains no claim of his own. Consequently,
he soon rises superior to all law, for law binds only those who have
claims of their own. Rightly is it said, "Qui cedit omnibus bonis,
omnibus satisfecit," "He who surrenders all his property, satisfies
all men." How can one be under obligation when he does not, and
cannot, possess anything? It is love's way to give all. The best way,
then, to be under obligation to none is, through love to obligate
one's self in every respect to all men. In this sense it may be said:
If you would live, die; if you would not be imprisoned, incarcerate
yourself; if you do not desire to go to hell, descend there; if you
object to being a sinner, be a sinner; if you would escape the cross,
take it upon yourself; if you would conquer the devil, let him
vanquish you; would you overcome a wicked individual, permit him to
overcome you. The meaning of it all is, we should readily submit to
God, to the devil and to men, and willingly permit their pleasure; we
are to insist on nothing, but to accept all things as they transpire.
This is why Paul speaks as he does, "Owe no man anything," etc.,
instead of letting it go at the preceding injunction in verse 5,
"Render therefore to all their dues," etc.
LOVE FULFILS THE LAW.
"For he that loveth his neighbor hath fulfilled the law."
7. Having frequently spoken of the character and fruits of love, it is
unnecessary to introduce the subject here. The topic is sufficiently
treated in the epistle lesson for the Sunday preceding Lent. We will
look at the command to love, in the Law of God. Innumerable, endless,
are the books and doctrines produced for the direction of man's
conduct. And there is still no limit to the making of books and laws.
Note the ecclesiastical and civil regulations, the spiritual orders
and stations. These laws and doctrines might be tolerated, might be
received with more favor, if they were founded upon and administered
according to the one great law--the one rule or measure--of love; as
the Scriptures do, which present many different laws, but all born of
love, and comprehended in and subject to it. And these laws must
yield, must become invalid, when they conflict with love.
Of Love's higher authority we find many illustrations in the
Scriptures. Christ makes particular mention of the matter in Matthew
12, 3-4, where David and his companions ate the holy showbread. Though
a certain law prohibited all but the priests from partaking of this
holy food, Love was empress here, and free. Love was over the Law,
subjecting it to herself. The Law had to yield for the time being, had
to become invalid, when David suffered hunger. The Law had to submit
to the sentence: "David hungers and must be relieved, for Love
commands, Do good to your needy neighbor. Yield, therefore, thou Law.
Prevent not the accomplishment of this good. Rather accomplish it
thyself. Serve him in his need. Interpose not thy prohibitions." In
connection with this same incident, Christ teaches that we are to do
good to our neighbor on the Sabbath; to minister as necessity demands,
whatever the Sabbath restrictions of the Law. For when a brother's
need calls, Love is authority and the Law of the Sabbath is void.
8. Were laws conceived and administered in love, the number of laws
would matter little. Though one might not hear or learn all of them,
he would learn from the one or two he had knowledge of, the principle
of love taught in all. And though he were to know all laws, he might
not discover the principle of love any more readily than he would in
one. Paul teaches this method of understanding and mastering law when
he says: "Owe no man anything, but to love one another"; "He that
loveth another hath fulfilled the law"; "If there be any other
commandment, it is briefly comprehended in this saying, namely, Thou
shalt love thy neighbor as thyself"; "Love worketh no ill to his
neighbor"; "Love is the fulfilling of the law." Every word in this
epistle lesson proves Love mistress of all law.
9. Further, no greater calamity, wrong and wretchedness is possible on
earth than the teaching and enforcing of laws without love. In such
case, laws are but a ruinous curse, making true the proverbs, "summum
jus, summa injustitia," "The most strenuous right is the most
strenuous wrong"; and again, Solomon's words (Ec 7, 17), "Noli nimium
esse justus," "Be not righteous overmuch." Here is where we leave
unperceived the beam in our own eye and proceed to remove the mote
from our neighbor's eye. Laws without love make the conscience timid
and fill it with unreasonable terror and despair, to the great injury
of body and soul. Thus, much trouble and labor are incurred all to no
purpose.
10. An illustration in point is the before-mentioned incident of David
in his hunger. 1 Sam 21, 6. Had the priest been disposed to refuse
David the holy bread, had he blindly insisted on honoring the
prohibitions of the Law and failed to perceive the authority of Love,
had he denied this food to him who hungered, what would have been the
result? So far as the priest's assistance went, David would have had
to perish with hunger, and the priest would have been guilty of murder
for the sake of the Law. Here, indeed, "summum jus, summa
injustitia"--the most strenuous right would have been the most
strenuous wrong. Moreover, on examining the heart of the priest who
should be so foolish, you would find there the extreme abomination of
making sin where there is no sin, and a matter of conscience where
there is no occasion for it. For he holds it a sin to eat the bread,
when really it is an act of love and righteousness. Then, too, he
regards his act of murder--permitting David to die of hunger--not a
sin, but a good work and service to God.
11. But who can fully portray this blind, perverted, abominable folly?
It is the perpetration of an evil the devil himself cannot outdo. For
it makes sin where there is no sin, and a matter of conscience without
occasion. It robs of grace, salvation, virtue, and God with all his
blessings, and that without reason, falsely and deceitfully. It
emphatically denies and condemns God. Again, it makes murder and
injustice a good work, a divine service. It puts the devil with his
falsehoods in the place of God. It institutes the worst form of
idolatry and ruins body and soul, destroying the former by hunger and
the latter by a terrified conscience. It makes of God the devil, and
of the devil God. It makes hell of heaven and heaven of hell;
righteousness of sin, and sin of righteousness. This I call
perversion--where strictest justice is the most strenuous wrong.
To this depravity Ezekiel has reference (ch. 13, 18-19): "Thus saith
the Lord Jehovah: Woe to the women that sew pillows upon all elbows,
and make kerchiefs for the head of persons of every stature to hunt
souls! Will ye hunt the souls of my people, and save souls alive for
yourselves? And ye have profaned me among my people for handfuls of
barley and for pieces of bread, to slay the souls that should not die,
and to save the souls alive that should not live, by your lying to my
people that hearken unto lies." What is meant but that the blind
teachers of the Law terrify the conscience, and put sin and death in
the place of grace and life, and grace and life where is only sin and
death; and all for a handful of barley and a bit of bread? In other
words, such teachers devote themselves to laws concerning strictly
external matters, things that perish with the using, such as a drink
of water and a morsel of bread, wholly neglecting love and harassing
the conscience with fear of sin unto eternal death; as Ezekiel goes on
to say (verses 22-23): "Because with lies ye have grieved the heart of
the righteous, whom I have not made sad, and strengthened the hands of
the wicked, that he should not return from his wicked way, and be
saved alive; therefore ye shall no more see false visions, nor divine
divinations: and I will deliver my people out of your hand; and ye
shall know that I am Jehovah."
12. Mark you, it is making the hearts of the righteous sad to load
them with sins when their works are good; it is strengthening the
hands of the wicked to make their works good when they are naught but
sin. Relative to this subject, we read (Ps 14, 5): "There were they in
great fear; for God is in the generation of the righteous." That is,
the sting of conscience fills with fear where there is neither reason
for fear nor for a disturbed conscience. That is feared as sin which
is really noble service to God. The thought of the last passage is:
When they should call upon God and serve him, they fear such conduct
is sin and not divine service; again, when they have need to fear a
service not divine, they are secure and unafraid. Isaiah's words (ch.
29, 13) are to the same effect: "Their fear of me is a commandment of
men which hath been taught them." Always the perverted people spoken
of corrupt everything. They confidently call on God where is only the
devil; they refrain in fear from calling on God where God is.
13. Such, mark you, is the wretched condition of them who are blindly
occupied with laws and works and fail to comprehend the design of law
and its mistress Love. Note, also, in the case of our miserable
ecclesiasts and their followers, how rigidly they adhere to their own
inventions! Though all the world meet ruin, their devices must be
sustained; they must be perpetuated regardless of bodily illness and
death, or of suffering and ruin for the soul. They even regard such
destruction and ruin as divine service, and know no fear nor remorse
of conscience. Indeed, so strongly entrenched are they in their
wickedness, they will never return from it. Moreover, should one of
their wretched number be permitted to alleviate the distress of his
body and soul--to eat meat, to marry--he is afraid, he feels remorse
of conscience; he is uncertain about sin and law, about death and
hell; he calls not on God, nor serves him; all this, even though the
body should die ten deaths and the soul go to the devil a hundred
times.
14. Observe, then, the state of the world; how little flesh and blood
can accomplish even in their best efforts; how dangerous to undertake
to rule by law alone--indeed, how impossible it is, without great
danger, to govern and instruct souls with mere laws, ignoring love and
the Spirit, in whose hands is the full power of all law. It is written
(Deut 33, 2), "At his right hand was a fiery law for them." This is
the law of love in the Spirit. It shall regulate all laws at the left
hand; that is, the external laws of the world. It is said (Ex 28, 30)
that the priest must bear upon his breast, in the breastplate, "the
Urim and the Thummim"; that is, Light and Perfection, indicative of
the priest's office to illuminate the Law--to give its true sense--and
faultlessly to keep and to teach it.
15. In the conception, the establishment and the observance of all
laws, the object should be, not the furtherance of the laws in
themselves, not the advancement of works, but the exercise of love.
That is the true purpose of law, according to Paul here, "He that
loveth his neighbor hath fulfilled the law." Therefore, when the law
contributes to the injury rather than the benefit of our neighbor, it
should be ignored. The same law may at one time benefit our neighbor
and at another time injure him. Consequently, it should be regulated
according to its advantage to him. Law should be made to serve in the
same way that food and raiment and other necessaries of life serve. We
consider not the food and raiment themselves, but their benefit to our
needy neighbor. And we cease to dispense them as soon as we perceive
they no longer add to his comfort.
16. Suppose you were to come across an individual foolish enough to
act with no other thought than that food and clothing are truly good
things, and so proceed to stuff a needy one with unlimited food and
drink unto choking, and to clothe him unto suffocation, and then not
to desist. Suppose to the command, "Stop, you have suffocated, have
already over-fed and over-clothed him, and all is lost effort now,"
the foolish one should reply: "You heretic, would you forbid good
works? Food, drink and raiment are good things, therefore we must not
cease to dispense them; we cannot do too much." And suppose he
continued to force food and clothing on the man. Tell me, what would
you think of such a one? He is a fool more than foolish; he is more
mad than madness itself. But such is about the character of our
ecclesiasts today, and of those who are so blind in the exercise of
law as to act as if works were the only requisite, and to suffocate
body and soul, being ignorant that the one purpose of law is to call
forth the exercise of love. They make works superior to love, and a
maid to her matron. Such perversion prevails to an extent distressing
to think of, not to mention hearing and seeing it, or more, practicing
and permitting it ourselves.
17. The commandment of love is not a long one; it is short. It is one
injunction, not many. It is even not a commandment, and at the same
time is all commandments. Brief, and a unit in itself, its meaning is
easily comprehended. But in its exercise, it is far-reaching, for it
includes and regulates all commandments. So far as works are enjoined,
it is no commandment at all; it names no peculiar work. Yet it
represents all commandments, because properly the fulfilment of all
commandments is the fulfilment of this. The commandment of love
suspends every commandment, yet it perpetuates all. Its whole purpose
is that we may recognize no commandment, no work, except as love
dictates.
18. As life on earth apart from works is an impossibility, necessarily
there must be various commandments involving works. Yet Love is
supreme over these requirements, dictating the omission or the
performance of works according to its own best interests, and
permitting no works opposed to itself.
To illustrate: A driver, holding the reins, guides team and wagon at
will. If he were content merely to hold the reins, regardless of
whether or no the team followed the road, the entire equipage--team,
wagon, reins and driver--would soon be wrecked; the driver would be
lying drowned in a ditch or a pool, or have his neck broken going over
stumps and rocks. But if he dexterously regulates the movement of the
outfit according to the road, observing where it is safe and where
unsafe, he will proceed securely because wisely. Were he, in his
egotism, to drive straight ahead, endeavoring to make the road conform
to the movement of the wagon, at his pleasure, he would soon see how
beautifully his plan would work.
19. So it is when men are governed by laws and works, the laws not
being regulated according to the people. The case is that of the
driver who would regulate the road by the movements of the wagon.
True, the road is often well suited to the straight course of the
wagon. But just as truly the road is, in certain places, crooked and
uneven, and then the wagon must conform to the course and condition of
the road. Men must adapt themselves to laws and regulations wherever
possible and where the laws are beneficial. But where laws prove
detrimental to men's interests, the former must yield. The ruler must
wisely make allowance for love, suspending works and laws. Hence,
philosophers say prudence--or circumspection or discretion as the
ecclesiasts put it--is the guide and regulator of all virtues.
20. We read in a book of the ancient fathers that on a certain
occasion of their assembling, the question was raised, which is really
the noblest work? Various replies were given. One said prayer, another
fasting; but St. Anthony was of the opinion that of all works and
virtues, discretion is the best and surest way to heaven. These,
however, were but childish, unspiritual ideas relating to their own
chosen works. A Christian views the matter in quite a different light,
and more judiciously. He concludes that neither discretion nor
rashness avails before God. Only faith and love serve with him. But
love is true discretion; love is the driver and the true discretion in
righteous works. It always looks to the good of the neighbor, to the
amelioration of his condition; just as the discretion of the world
looks to the general welfare of the governed in the adjustment of
political laws. Let this suffice on this point.
21. But the question arises: How can love fulfil the Law when love is
but one of the fruits of faith and we have frequently said that only
faith in Christ removes our sins, justifies us and satisfies all the
demands of the Law? How can we make the two claims harmonize? Christ
says, too (Mt 7, 12): "All things, therefore, whatsoever ye would that
men should do unto you, even so do ye also unto them: for this is the
law and the prophets." Thus he shows that love for one's neighbor
fulfils both the Law and the prophets. Again, he says (Mt 22, 37-40):
"Thou shalt love the Lord thy God ... thy neighbor as thyself. On
these two the whole law hangeth, and the prophets." Where, then, does
Paul stand, who says (Rom 3, 31): "Do we then make the law of none
effect through faith? God forbid: nay, we establish the law." Again
(Rom 3, 28): "We reckon therefore that a man is justified by faith
apart from the works of the law." And again (Rom 1, 17), "The
righteous shall live by faith."
22. I reply: As we have frequently said, we must properly distinguish
between faith and love. Faith deals with the heart, and love with the
works. Faith removes our sins, renders us acceptable, justifies us.
And being accepted and justified as to our person, love is given us in
the Holy Spirit and we delight in doing good. Now, it is the nature of
the Law to attack our person and demand good works; and it will not
cease to demand until it gains its point. We cannot do good works
without the Spirit and love. The Law constrains us to know ourselves
with our imperfections, and to recognize the necessity of our becoming
altogether different individuals that we may satisfy the Law. The Law
does not exact so much of the heart as of works; in fact, it demands
nothing but works and ignores the heart. It leaves the individual to
discover, from the works required, that he must become an altogether
different person. But faith, when it comes, creates a nature capable
of accomplishing the works the Law demands. Thus is the Law fulfilled.
So Paul's sayings on the subject are beautiful and appropriate. The
Law demands of us works; it must be fulfilled by works. Hence it
cannot in every sense be said that faith fulfils the Law. However, it
prepares the way and enables us to fulfil it, for the Law demands, not
us, but our works. The Law constrains us--teaches us that we must be
changed before we can accomplish its works; it makes us conscious of
our inability as we are. On the other hand, love and works do not
change us, do not justify us. We must be changed in person and
justified before we can love and do good works. Our love and our works
are evidence of justification and of a change, since they are
impossible until the individual is free from sin and made righteous.
23. This explanation is given to enable us to perceive the true nature
of the Law, of faith and of love; to ascribe to each its own mission;
and rightly to understand the Scripture declarations in their
harmonious relations that while faith justifies, it does not fulfil
the Law, and that while love does not justify, it does fulfil the Law.
The Law requires love and works, but does not mention the heart. The
heart is sensible of the Law, but love is not. Just as the Law, in
requiring works before faith exists, is a sign to the individual
leading him to recognize his utter lack of faith and righteousness,
and to conclude he is conquered, so love in its fulfilment of the Law
after faith intervenes is a sign and a proof to the individual of his
faith and righteousness. Law and love, then, witness to him concerning
his unrighteousness or his righteousness. After faith comes, love is
evidence of righteousness. Before faith, man is sensible of the Law's
oppression because he knows he does not possess what the Law requires.
And the Law does not require a changed heart, but works. Love and
works do not effect the fulfilment of the Law; they are themselves its
fulfilment.
24. Now, though faith does not fulfil the Law, it contains that which
effects its fulfilment; it secures the Spirit and love whereby the end
is accomplished. On the other hand, if love does not justify us, it
makes manifest the faith whereby we are justified. Briefly, as Paul
says here, "Love is the fulfilment of the law." His thought is:
Fulfilment of the Law is one thing, and effecting or furnishing its
fulfilment another. Love fulfils the Law in the sense that love itself
is its fulfilment; but faith fulfils it in the sense that it offers
that by which it is fulfilled. For faith loves and works, as said in
Galatians 5, 6, "Faith worketh through love." The water fills the
pitcher; so does the cupbearer. The water fills of itself; the
cupbearer fills with the water--"effective et formaliter implere," as
the sophists would say.
25. Faith is ever the actor, and love the act. The law requires the
act and thus forces the actor to be changed. The Law is then fulfilled
by the act, which, however, the actor must perform. Thus Paul rejects
the fancies of the sophists, who in the matter of love would make a
distinction between the external work and the inner affection, saying:
"Love is an inner affection that loves our neighbor when in our heart
we wish him well." Its expression in works, however, they call the
fruit of love. But we will not discuss this idea. Note, Paul terms
love not only an affection, but an affectionate good act. Faith and
the heart are the actor and fulfiller of the Law. Paul says, "He that
loveth his neighbor hath fulfilled the law." And love is the act, the
fulfilling; for he says, "Love is the fulfilment of the law."
26. Another question arises: How can love for our neighbor be the
fulfilment of the Law when we are required to love God supremely, even
above our neighbor? I reply: Christ answers the question when he tells
us (Mt 22, 39) the second commandment is like unto the first. He makes
love to God and love to our neighbor the same love. The reason for
this is, first: God, having no need for our works and benefactions for
himself, bids us to do for our neighbor what we would do for God. He
asks for himself only our faith and our recognition of him as God. The
object of proclaiming his honor and rendering him praise and thanks
here on earth is that our neighbor may be converted and brought into
fellowship with God. Such service is called the love of God, and is
performed out of love to God; but it is exercised for the benefit of
our neighbor only.
27. The second reason why God makes love to our neighbor an obligation
equal to love to himself is: God has made worldly wisdom foolish,
desiring henceforth to be loved amid crosses and afflictions. Paul
says (1 Cor 1, 21), "Seeing that in the wisdom of God the world
through its wisdom knew not God, it was God's good pleasure through
the foolishness of the preaching to save them that believe."
Therefore, upon the cross he submitted himself unto death and misery,
and imposed the same submission upon all his disciples. They who
refused to love him before when he bestowed upon them food and drink,
blessing and honor, must now love him in hunger and sorrow, in
adversity and disgrace. All works of love, then, must be directed to
our wretched, needy neighbors. In these lowly ones we are to find and
love God, in them we are to serve and honor him, and only so can we do
it. The commandment to love God is wholly merged in that to love our
neighbors.
28. These facts restrain those elusive, soaring spirits that seek
after God only in great and glorious undertakings. It stops the mouths
of those who strive after greatness like his, who would force
themselves into heaven, presuming to serve and love him with their
brilliant works. But they miss him by passing over him in their
earthly neighbor, in whom God would be loved and honored. Therefore,
they will hear, on the last day, the sentence (Mt 25, 42), "I was
hungry, and ye did not give me to eat," etc. For Christ laid aside his
divinity and took upon himself the form of a servant for the very
purpose of bringing down and centering upon our neighbor the love we
extend to himself. Yet we leave the Lord to lie here in his
humiliation while we gaze open-mouthed into heaven and make great
pretensions to love and service to God.
ALL COMMANDMENTS SUMMED UP IN LOVE.
"For this, Thou shalt not commit adultery, Thou shalt not kill, Thou
shalt not steal, Thou shalt not covet; and if there be any other
commandment, it is briefly summed up in this word, namely, Thou shalt
love thy neighbor as thyself."
29. Love being the chief element of all law, it comprehends, as has
been made sufficiently clear, all commandments. Its one concern is to
be useful to man and not harmful; therefore, it readily discovers the
way. Recognizing the fact that man, from his ardent self-love, seeks
to promote his own interests and avoid injuring them, love endeavors
to adopt the same course toward others. We will consider the
commandment just cited, noticing how ingeniously and wisely it is
arranged. It brings out four thoughts. First, it states who is under
obligation to love: thou--the nearest, noblest, best individual we can
command. No one can fulfil the Law of God for another; each must do it
for himself. As Paul says (Gal 6, 5), "Each man shall bear his own
burden." And (2 Cor 5, 10): "For we must all be made manifest before
the judgment-seat of Christ; that each one may receive the things done
in the body, according to what he hath done, whether it be good or
bad." So it is said, "Thou, thou thyself, must love;" not, "Let
someone else love for you." Though one can and should pray that God
may be gracious to another and help him, yet no one will be saved
unless he himself fulfils God's command. It is not enough merely to
pray that another may escape punishment, as the venders of indulgences
teach; much rather, we should pray that he become righteous and
observe God's precepts.
30. Second, the commandment names the most noble virtue--love. It does
not say, "Thou shalt feed thy neighbor, give him drink, clothe him,"
all of which things are inestimably good works; it says, "Thou shalt
love him." Love is the chief virtue, the fountain of all virtues. Love
gives food and drink; it clothes, comforts, persuades, relieves and
rescues. What shall we say of it, for behold he who loves gives
himself, body and soul, property and honor, all his powers inner and
external, for his needy neighbor's benefit, whether it be friend or
enemy; he withholds nothing wherewith he may serve another. There is
no virtue like love; there can be no special work assigned it as in
the case of limited virtues, such as chastity, mercy, patience,
meekness, and the like. Love does all things. It will suffer in life
and in death, in every condition, and that even for its enemies. Well
may Paul here say that all other commandments are briefly comprehended
in the injunction, "Thou shalt love thy neighbor as thyself."
31. Third, the commandment names, as the sphere of our love, the
noblest field, the dearest friend--our neighbor. It does not say,
"Thou shalt love the rich, the mighty, the learned, the saint." No,
the unrestrained love designated in this most perfect commandment does
not apportion itself among the few. With it is no respect of persons.
It is the nature of false, carnal, worldly love to respect the
individual, and to love only so long as it hopes to derive profit.
When such hope ceases, that love also ceases. The commandment of our
text, however, requires of us free, spontaneous love to all men,
whoever they may be, and whether friend or foe, a love that seeks not
profit, and administers only what is beneficial. Such love is most
active and powerful in serving the poor, the needy, the sick, the
wicked, the simple-minded and the hostile; among these it is always
and under all circumstances necessary to suffer and endure, to serve
and do good.
32. Note here, this commandment makes us all equal before God, without
regard to distinctions incident to our stations in life, to our
persons, offices and occupations. Since the commandment is to all--to
every human being--a sovereign, if he be a human being, must confess
the poorest beggar, the most wretched leper, his neighbor and his
equal in the sight of God. He is under obligation, according to this
commandment, not to extend a measure of help, but to serve that
neighbor with all he has and all he controls. If he loves him as God
here commands him to do, he must give the beggar preference over his
crown and all his realm; and if the beggar's necessity requires, must
give his life. He is under obligation to love his neighbor, and must
admit that such a one is his neighbor.
33. Is not this a superior, a noble, commandment, which completely
levels the most unequal individuals? Is it not wonderfully comforting
to the beggar to have servants and lovers of such honor? wonderful
that his poverty commands the services of a king in his opulence? that
to his sores and wounds are subject the crown of wealth and the sweet
savor of royal splendor? But how strange it would seem to us to behold
kings and queens, princes and princesses, serving beggars and lepers,
as we read St. Elizabeth did! Even this, however, would be a slight
thing in comparison with what Christ has done. No one can ever equal
him in the obedience wherewith he has exalted this commandment. He is
a king whose honor transcends that of all other kings; indeed, he is
the Son of God. And yet he puts himself on a level with the worst
sinners, and serves them even to dying for them. Were ten kings of
earth to serve to the utmost one beggar, it would be a remarkable
thing; but of what significance would it be in comparison with the
service Christ has rendered? The kings would be put to utter shame and
would have to acknowledge their service unworthy of notice.
34. Learn, then, the condition of the world--how far it is, not only
from Christ's immeasurable example, but from the commandment in this
verse. Where are to be found any who comprehend the meaning of the
little phrase "thy neighbor," notwithstanding there is, beside this
commandment, the natural law of service written in the hearts of all
men? Not an individual is there who does not realize, and who is not
forced to confess, the justice and truth of the natural law outlined
in the command (Mt 7, 12), "All things therefore whatsoever ye would
that men should do unto you, even so do ye also unto them." The light
of this law shines in the inborn reason of all men. Did they but
regard it, what need have they of books, teachers or laws? They carry
with them in the depths of their hearts a living book, fitted to teach
them fully what to do and what to omit, what to accept and what to
reject, and what decision to make.
Now, the command to love our neighbors as ourselves is equivalent to
that other, "Whatsoever ye would that men should do unto you," etc.
Every individual desires to be loved and not hated; and he also feels
and sees his obligation to exercise the same disposition toward
others. The carrying out of this obligation is loving another as
himself. But evil lust and sinful love obscure the light of natural
law, and blind man, until he fails to perceive the guide-book in his
heart and to follow the clear command of reason. Hence he must be
restrained and repelled by external laws and material books, with the
sword and by force. He must be reminded of his natural light and have
his own heart revealed to him. Yet admonition does not avail; he does
not see the light. Evil lust and sinful love blind him. With the sword
and with political laws he must still be outwardly restrained from
perpetrating actual crimes.
35. The fourth thing the commandment presents is the standard by which
we are to measure our love--an excellent model. Those are particularly
worthy instructions and commandments which present examples. This
commandment holds up a truly living example--"thyself." It is a better
model than any example the saints have set. The saints are dead and
their deeds are past, but this example ever lives. Everyone must admit
a consciousness of his own love for himself; of his ardent concern for
his temporal life; of his careful nourishment of his body with food,
raiment and all good things; of his fleeing from death and avoiding
evil. This is self-love; something we are conscious of in ourselves.
What, then, is the teaching of the commandment? To do to another as
you do to yourself; to value his body and his life equally with your
own body and life. Now, how could God have pointed you to an example
dearer, more pleasing and more to the purpose than this example--the
deep instinct of your nature? Indeed, your depth of character is
measured by the writing of this command in your heart.
36. How will you fare with God if you do not love your neighbor?
Feeling this commandment written within your heart, your conscience
will condemn you. Your whole conduct will be an example witnessing
against you, testifying to your failure to do unto others as the
natural instinct of your being, more forcibly than all the examples of
the saints, has taught you to do. But how will it go with the
ecclesiasts in particular--the churchmen with their singing and
praying, their cowls and bald pates, and all their jugglery? I make no
comment on the fact that they have never observed the commandment. I
ask, however, when has their monastic fanaticism permitted them time
and opportunity to perceive for once this law in their hearts, to
become sensible of the example set them in their own human instinct,
or even to read the precept in books or hear it preached? Poor,
miserable people! Do you presume to think that God will make void
this, love's commandment, so deeply and clearly impressed upon the
heart, so beautifully and unmistakably illustrated in your own
natures, and in the many written and spoken words as well--think you
God will do this on account of your cowls and bald pates, and regard
what you have been devising and performing?
37. Alas, how shamelessly the world has ignored this beautiful and
impressive commandment wherein are so skilfully presented the
individual, the task, the model and the sphere of labor! And, on the
other hand, how shamefully it occupies itself with the very reverse of
what is taught in this commandment! Its whole practice and tendency
seem to be to place our responsibility upon others; monks and priests
must be righteous for us and pray in our stead, that we may personally
be excused. For the noblest virtue, love, we substitute self-devised
works; in the place of our neighbors we put wood and stone, raiment
and food, even dead souls--the saints of heaven. These we serve; with
them we are occupied; they are the sphere wherein we exercise
ourselves. Instead of the noblest example--"as thyself"--we look to
the legends and the works of saints. We presume to imitate such
outward examples, omitting the duty which our own nature and life
present and which the command of God outlines, notwithstanding such
duty offers more than we could ever fulfil. Even if we could
accomplish all it offers, we would still not equal Christ.
LOVE WORKS ONLY GOOD TO ITS NEIGHBOR.
"Love worketh no ill to his neighbor: love, therefore, is the
fulfilment of the law."
38. The Ten Commandments forbid doing evil to our neighbor--"Thou
shalt not kill, Thou shalt not commit adultery," etc. The apostle,
employing similar phraseology, says that love observes all these
commands, injuring none. Not only that; it effects good for all. It is
practically doing evil to permit our neighbor to remain in peril when
we can relieve him, even though we may not have been instrumental in
placing him where he is. If he is hungry and we do not feed him when
it is in our power to do so, we practically permit him to die of
hunger. We should take this view concerning any perilous condition,
any adverse circumstance, with our neighbors. How love is the
fulfilment of the Law, we have now heard.
_Fifth Sunday After Epiphany_
Text: Colossians 3, 12-17.
12 Put on therefore, as God's elect, holy and beloved, a heart of
compassion, kindness, lowliness, meekness, longsuffering; 13
forbearing one another, and forgiving each other, if any man have a
complaint against any; even as the Lord forgave you, so also do ye: 14
and above all these things put on love, which is the bond of
perfectness. 15 And let the peace of Christ rule in your hearts, to
the which also ye were called in one body; and be ye thankful. 16 Let
the Word of Christ dwell in you richly; in all wisdom teaching and
admonishing one another with psalms and hymns and spiritual songs,
singing with grace in your hearts unto God. 17 And whatsoever ye do,
in word or in deed, do all in the name of the Lord Jesus, giving
thanks to God the Father through him.
THE GLORIOUS ADORNMENT OF CHRISTIANS.
1. This text is also a letter of admonition, teaching what manner of
fruit properly results from faith. Paul deals kindly with the
Colossians. He does not command, urge nor threaten, as teachers of the
Law must do in the case of those under the Law. He persuades them with
loving words in view of the blessing and grace of God received, and in
the light of Christ's own example. Christians should act with
readiness and cheerfulness, being moved neither by fear of punishment
nor by desire for reward, as frequently before stated. This admonition
has been so oft repeated in the preceding epistle lesson that we know,
I trust, what constitutes a Christian. Therefore we will but briefly
touch on the subject.
"Put on, therefore."
2. In the epistle for New Year's day we have sufficiently explained
the meaning of "putting on"; how by faith we put on Christ, and he us;
how in love we put on our neighbor, and our neighbor us. The Christian
apparel is of two kinds--faith and love. Christ wore two manner of
garments--one whole and typical of faith, the other divided and
typical of love.
Paul here has reference to the latter garment, love. He would teach us
Christians the manner of ornaments and apparel we are to wear in the
world; not silk or precious gold. To women these are forbidden of
Peter (1 Pet 3, 3), and of Paul (1 Tim 2, 9). Love for our neighbor is
a garment well befitting us--that love which leads us to concern
ourselves about the neighbor and his misfortunes. Such love is called
the ornament of a Christian character--an ornament in the eyes of men.
3. Observe the tender and sacred style of the apostle's admonition, a
style he is wont to use toward us. He does not drive us with laws, but
persuades by reminding us of the ineffable grace of God; for he terms
us the "elect of God," and "holy" and "beloved." He would call forth
the fruits of faith, desiring them to be yielded in a willing,
cheerful and happy spirit. The individual who sincerely believes and
trusts that before God he is beloved, holy and elect, will consider
how to sustain his honors and titles, how to conduct himself worthily
of them; more, he will love God with a fervor enabling him to do or
omit, or to suffer, all things cheerfully, and will never know how to
do enough. But he who doubts such attitude of God toward himself will
not recognize the force of these words. He will not feel the power of
the statement that we are holy, beloved, elect, in the sight of God.
4. Let us disregard, therefore, the saints who elect and love
themselves; who adorn themselves with the works of the Law; who
observe fasts and discipline; who regard raiment and position, for
they are unwilling to be sinners before God. Our ornaments are unlike
these, and not associated with such mockeries. They are honesty,
sincerity, good works, service to our neighbor. We are unfettered by
laws regarding food, raiment, times, etc. We are holy in the sight of
God, before whom none can be holy until he sees himself a sinner and
rejects his own righteousness. But the class mentioned are holy in
their own estimation; therefore, they ever remain wicked--sinners in
the sight of God. We are beloved of God because we despise ourselves,
we judge and condemn ourselves and reject our self-love. The others,
because they love and esteem themselves, are despicable and
unacceptable in the sight of God. Again, we are chosen of God for the
reason that we despise ourselves as filth. Such God chooses, and has
chosen from eternity. Because the would-be saints elect themselves,
God will reject them, as indeed he has from eternity. Now, this is
what Paul means by these words,
"A heart of compassion."
5. They stand for a part of the ornament, the beautiful, charming
Christian jewel, that becomes us better in the sight of God than
pearls, precious stones, silk and gold become us in the eyes of the
world. "A heart of compassion" is evidence of the true Christian. Paul
would say: "Not simply in external deed, or in appearance, are ye to
be merciful, but in the inmost heart." He refers to that sincere and
whole-souled mercy characteristic of the father and mother who witness
the distress of a child for whom they would readily expose their lives
or sacrifice all they possess. The Christian's mind and heart should
be constantly devoted to merciful deeds, with an ardor so intense as
to make him unaware he is doing good and compassionate acts.
6. With this single phrase Paul condemns the works and arbitrary rules
of hypocritical saints, whose severity will not permit them to
associate with sinners. Their rigorous laws must be all-controlling.
They do nothing but compel and drive. They exhibit no mercy, but
perpetual reproach, censure, condemnation, blame and bluster. They can
endure no imperfection. But among Christians many are sinners, many
infirm. In fact, Christians associate only with these; not with
saints. Christians reject none, but bear with all. Indeed, they are as
sincerely interested for sinners as they would be for themselves were
they the infirm. They pray for the sinners, teach, admonish, persuade,
do all in their power to reclaim. Such is the true character of a
Christian. So God, in Christ, has dealt with us and ever deals. So
Christ dealt with the adulteress (Jn 8, 11) when he released her from
her tormentors, and with his gracious words influenced her to
repentance and suffered her to depart. We read of St. Antony having
said that Paphrutius knew how souls are to be saved, because he
rescued a certain individual from brethren who persecuted and
oppressed him for his transgression. See "Lives of the Fathers."
Were God to deal with us according to the rigor of his laws, we should
all be lost. But he mercifully suspends the Law. Isaiah says (ch. 9,
4): "For the yoke of his burden, and the staff of his shoulder, the
rod of his oppressor, thou hast broken." God now only persuades.
7. Note how involved in the Law and in hypocrisy they still are who
esteem themselves prominent saints and at the same time are intolerant
of the infirmities of Christians. If they fail to find perfect
holiness--a miracle of purity--in those who possess Christ and know
the Gospel, then nothing is as it should be; the heavens are on the
point of falling and the earth about to be destroyed. They can only
judge, censure and deride, saying: "Oh, yes, he is truly evangelical;
indeed, he is a visionary!" Thus they indicate their utter blindness.
With the beam constantly in their own eyes, they show how little they
know of Christ.
Know, then, when you meet one so ready to censure and condemn, one
requiring absolute perfection in Christians--know that such a one is
merely an enforcer of the Law, a base hypocrite, a merciless jailer,
with no true knowledge of Christ. As, with Christians, there is no law
but all is love, so neither can there be judgment, condemnation and
censure. And he who calls another a visionary is certainly a visionary
ten-fold himself. In the thing for which he judges and condemns
another, he condemns himself. Since he ignores mercy and all but the
Law, he finds no mercy in the sight of God; in fact, he has never
experienced, never tasted, God's mercy. To his taste, both God and
neighbor are bitter as gall and wormwood.
8. But tender mercy is to be shown only to Christians and only among
Christians. With the rejecters and persecutors of the Gospel we must
deal differently. It is not right that my charity be liberal enough to
tolerate unsound doctrine. In the case of false faith and doctrine
there is neither love nor patience. Against these it is my duty
earnestly to contend and not to yield a hair's breadth.
Otherwise--when faith is not imperiled--I must be unfailingly kind and
merciful to all notwithstanding the infirmities of their lives. I may
not censure, oppress nor drive; I must persuade, entreat and tolerate.
A defective life does not destroy Christianity; it exercises it. But
defective doctrine--false belief--destroys all good. So, then,
toleration and mercy are not permissible in the case of unsound
doctrine; only anger, opposition and death are in order, yet always in
accordance with the Word of God.
9. On the other hand, they who are mercifully tolerated must not
imagine that because they escape censure and force, their beliefs and
practices are right. They must not construe such mercy as
encouragement to become indolent and negligent, and to continue in
their error. Mercy is not extended them with any such design. The
object is to give them opportunity to recover zeal and strength. But
if they be disposed to remain as they are, very well; let them alone.
They will not long continue thus; the devil will lead them farther
astray, until finally they will completely apostatize, even becoming
enemies to the Gospel. Such will be their end if they permit mercy to
be lavished upon them in vain. We may not be indolent and asleep in
the matter of our false doctrines, relying upon the fact that we are
not despised nor constrained of men. There is particular need to be
active and diligent, for the devil neither sleeps nor rests. We need
beware that he does not lead us where we will never enjoy God's mercy.
"Kindness, lowliness, meekness, longsuffering."
10. These words represent the other elements of Christian character.
Kindness you will find defined in the second epistle lesson for the
early Christmas service. It characterizes the conduct of the
individual who is gentle and sympathetic to all; who repels none with
forbidding countenance, harsh words or rude deportment. We Germans
would call such a one affable and friendly disposed. Kindness is a
virtue not confined to certain works; it modifies the whole life. The
kindly person is obliging to everyone, not displeased with any, and is
attractive to all men. In contrast are those peculiar characters who
have pleasure in nothing but their own conceits; who insist on others
accommodating themselves to them and their ways, while they yield to
none. Such individuals are termed "uncivil."
11. But the liberality of kindness is not to be extended to false
doctrine. Only relative to conduct and works is it to be exercised. As
oft before stated, love with all its works and fruits has no place in
the matter of unsound doctrine. I must love my neighbor and show him
kindness whatever the imperfections of his life. But if he refuses to
believe or to teach sound doctrine, I cannot, I dare not, love him or
show him kindness. According to Paul (Gal 1, 8-9), I must hold him
excommunicated and accursed, even though he be an angel from heaven.
Thus remarkably do faith and love differ and are distinct. Love will
be, must be, kind even to the bitterest enemy so long as he assails
not faith and doctrine. But it will not, it cannot, tolerate the
individual who does, be it father, mother or dearest friend. Deut 13,
6-8. Love, then, must be exercised, not in relation to the doctrine
and faith of our neighbor, but relative to his life and works. Faith,
on the contrary, has to do, not with his works and life, but with his
doctrine and belief.
12. I think we must know by this time the meaning of "lowliness" of
mind--esteeming one's self least and others greater. As Christ
illustrates it, occupying the lowest seat at the wedding, and this
cheerfully. We are to serve even when our service is not desired, and
to minister unto our enemies. So Christ humbled himself before Judas
the betrayer, and before all of us. He came, not to be served, but to
serve. That humbleness of mind is a rare virtue is not to be wondered
at, for every Christian grace is a rarity. Particularly are graces
lacking with those who, professing to know most of Christ, find
something to censure in all Christians. Christianity Paul calls a
mystery of God; and it is likely to continue so.
13. "Meekness" is opposed to anger. The meek man is not easily excited
to exhibit anger, to curse, smite, hate, or wish evil to any, even an
enemy. To refrain thus is an art. Hypocrites--in fact, all the
world--can be meek toward friends and those who treat them well. But
true meekness and humility will remain only among the elect and
beloved saints of God, as Paul here implies. Even among these are many
deficient in all, or at least a large part, of the Christian graces.
Hypocrites may thus find something to censure, something whereat to be
offended, in the beloved, elect saints of God. And the true saints
have occasion to exercise mercy, humility, meekness and forbearance.
They whom Paul here terms elect and beloved saints of God, though
slightly deficient in humility, meekness and forbearance, are not
therefore unholy, not rejected and despised.
14. Paul makes a distinction between longsuffering and forbearance, as
in Romans 2, 4: "Despisest thou the riches of his goodness and
forbearance and longsuffering?" In "longsuffering" we have the thought
here and there expressed by God in the Psalms and elsewhere by the
Hebrew "arich apaim"--"slow to wrath." God patiently bears with evil.
Indeed, he repeatedly delays vengeance, apparently more ready to
forgive than to punish, even under extreme provocation and having just
reason to chastise. Longsuffering extends farther than patience.
Patience bears evil and injustice; but longsuffering delays
punishment. It does not design to punish; it would not take hasty
revenge. Unlike the revengeful, it wishes no one evil. Many we see,
indeed, who suffer much and are patient but at the same time trust in
a final avenging. The longsuffering Christian, however, is opposed to
revenge, desiring the sinner to amend his ways.
"Forbearing one another, and forgiving each other, if any man have a
complaint against any; even as the Lord forgave you, so also do ye."
15. In this verse all law is abolished among Christians. One is not
permitted to demand, through process of law, the recovery of his
property. He must forgive and yield. Christ's example enjoins this
principle; he has forgiven us. And what is the extent of his
forgiveness? He pardons past sins, but that is not all; as John says
(1 Jn 2, 1-2), "If any man sin, we have an Advocate with the Father,
Jesus Christ the righteousness and he is the propitiation for our
sins."
16. Note, it is the true Christian saints whom Paul describes, but he
looks upon them as infirm to the extent of offending and complaining
against one another. This is a state of affairs by no means becoming
Christians and saints. So I say Christ's kingdom is a mystery obscure
beyond the power of our preaching and teaching sufficiently to
explain. Unbelievers cannot be induced to work, but believers cannot
be withheld from working. Some would not believe and some would not
love.
It is true of Christ's kingdom that his Christians are not perfectly
holy. They have begun to be holy and are in a state of progression.
There are still to be found among them anger, evil desire, unholy
love, worldly care and other deplorable infirmities, remains of the
old Adam. Paul speaks of these things as burdens which one must bear
for a neighbor (Gal 6, 2), and in Romans 15, 1, he admonishes us to
"bear the infirmities of the weak." Likewise Christ loved his apostles
much and suffered much from them, and he still daily bears with his
own.
17. Some, enumerating the fruits of the Spirit mentioned in Galatians
5, 22-23, say a Christian should be gentle, meek, longsuffering,
chaste; and they look upon this passage as a law commanding such
fruits. Hence they refuse to recognize as Christians any who fail to
possess the fruits in perfection. Now, such individuals cannot believe
there is a Christ, certain as the fact is. They judge malignantly,
complaining that Christians do not exist. They take offense at Christ
for his superior wisdom. For Christ has given us scriptural authority
for knowing Christians by their fruits. He says (Mt 7, 16), "By their
fruits ye shall know them." Here they are emphatic.
18. Can you locate the failure of such an individual? He fails in the
fact that he understands absolutely nothing of Christ's kingdom. For
he misinterprets the passages referring to Christians. He understands
the statement that Christians should be kind and meek, to mean they
must never become angry, must bear anything and show impatience toward
none; if they do not so, they cannot be Christians, for they have not
the fruits. Dear man, what but his own blindness can lead him to such
a conclusion? He fancies Christianity to be a holy order of
perfection, altogether without infirmity, a perfection as in heaven
among the angels. But tell me, where do the Scriptures speak thus of
Christians?
But whoso recognizes Christianity as a progressive order yet in its
beginning, will not be offended at the occasional manifestation of
ungentleness, unkindness and impatience on the part of a Christian;
for he remembers that Christians are commanded to bear one another's
burdens and infirmities. He knows that the enumeration of the fruits
of the Spirit is not a record of laws the observance of which is
imperative or Christ will be denied. He is aware the passage is to be
interpreted as meaning that Christians are to strive to be kind; that
is the mark at which they aim. However, even though they have made a
beginning and some progress in this virtue, they often are unkind and
bear fruits directly the opposite of the fruits of the Spirit. True,
the text quoted says we should be kind, but it does not say we are
kind. We are tending toward it, we are in a state of progression; but
during the progress much of the old and as yet untransformed nature is
intermingled.
19. Know, then, that in a mysterious way Christ is in his saints, and
beware of judging or condemning anyone when you have not positive
assurance that he believes and teaches contrary to the Gospel. But
whoso does oppose the Gospel, you may safely judge to be without
Christ, and under the sway of the devil. Pray for such a one and
admonish him, in the hope of his conversion. But in the case of one
who endorses and honors the Gospel, observe Paul's comment (Rom 14,
4): "Who art thou that judgest the servant of another? to his own lord
he standeth or falleth. Yea, he shall be made to stand; for the Lord
hath power to make him stand." And again (1 Cor 10, 12): "Wherefore
let him that thinketh he standeth take heed lest he fall." Christ
would be at the same time hidden and revealed, found and not found. He
permits the intermingling of some infirmities with the fruits of the
Spirit, that he may conceal himself, and that malicious judges may be
offended.
"And above all these things put on love, which is the bond of
perfectness."
20. From longsuffering and meekness the apostle distinguishes love and
other jewels of spiritual beauty whereof we have already heard, though
all are comprehended in love. As faith is the chief element of
Christian character, so love is chief of the fruits of the Spirit, the
jewel of surpassing beauty. Therefore Paul says, "Above all these
things put on love." Love transcends mercy, kindness, meekness and
humility. Paul calls it "the bond of perfectness" because it unites
human hearts; not a partial unity, based on similarity or close
relationship, but a complete unity among all men and in all relations.
It makes us of one mind, one heart, one desire. It permits no one to
originate a peculiar order of doctrine or faith. All who love are of
the same belief. Consequently there is the same purpose of heart with
the poor and the rich, with rulers and subjects, the ill and the well,
the high and the low, the honored and the disgraced. The loving heart
permits all to share in its good; more, it participates in the
adversities of all men, regarding them as its own. Where love is,
perfect unity and communion obtain in every event, good or bad. It is
a most perfect bond.
21. Where love is lacking, hearts are united and aims single in but
few relations; in most things there is disagreement. For instance:
Robbers have a common bond, but it is no more than a common purpose in
committing robbery and murder. Worldly friends are of the same mind so
far as concerns their own interests. Monks are united in relation to
their order and their honor. Herod and Pilate agreed, but simply in
regard to Christ. For the most part it is exceptional that one monk,
priest or layman agrees with another. Their bond of union is weak;
they are as chaff bound with straw.
"And let the peace of Christ rule in your hearts, to which also ye
were called."
22. There is much to threaten the sundering of love's bond. The devil
never sleeps, but continually stirs up discord and unrest. Paul does
not deny that the bond is assailed. But he exhorts us to resist,
remembering that love must be exercised by opposition. He admonishes
us to let the peace of Christ have dominion in our hearts. The thought
of the verse is: Though the peace of the world and the flesh abides
not, though you must witness the forces of discord and disruption,
nevertheless let your hearts have peace in Christ.
We spoke of the peace of God in the epistle selection for the Fourth
Sunday in Advent--Philippians 4, 7. This is the peace whereunto the
Gospel calls; not the peace of the world, the flesh or the devil, but
the peace that passeth all understanding, of which Paul tells us. We
are to hold the peace of God, not only when all is well, but when sin,
death, the flesh, the world and all calamities rage.
"And be ye thankful."
23. "Thankfulness" here may be taken in either of two senses: First,
thankfulness toward God, Paul's thought being: Let the remembrance of
all God has done for you move you to gratitude for his grace and
mercy, a gratitude to which shall succeed love and peace. Secondly, we
may understand thankfulness toward men--gratitude for all the benefits
received from our fellows. The apostle elsewhere (2 Tim 3, 2) speaks
of there being, in the last days, among other vices, that of
"unthankfulness" of men toward each other. Let everyone make choice
for himself of the two applications. It is my opinion, since Paul
later takes up the subject of gratitude to God, and since he is here
handling that of love to our neighbor--it is my opinion he has
reference here to gratitude to our fellowmen. This, I think, is his
meaning.
Man is glad to have love shown him; he is quite willing to receive
good from others and to be dealt with according to the Gospel. At the
same time, he is not disposed to manifest love to his fellows: favors
shown him are lost upon his ingratitude. Though love is not defeated
by ungratefulness--for it bears all things (1 Cor 13, 7)--yet
unthankfulness produces weariness and aversion; and it is a base,
unjust and shameful thing for one who continually lends assistance not
to be served in return.
24. Paul says on this topic (Gal 6, 6), "Let him that is taught in the
Word communicate unto him that teacheth in all good things." And he
declares (1 Tim 5, 17) that they who labor in the Word and doctrine
are worthy of double honor. In the ninth chapter of First Corinthians
he speaks at length on how teachers are entitled to support, saying
the mouth of the threshing ox should not be muzzled; that would be
gross ingratitude. Of such unthankfulness he here hints. It is true
today, and ever has been, that preachers of the Word of God must in
general seek their own bread, and receive ingratitude as their reward
for the wonderful blessings they confer. Were it their part to
celebrate masses and indulgences, gratitude would be forthcoming;
great would be the gifts and service rendered them as expression of
thankfulness. But just as ungratefully were the Levites treated under
the old Law, in contrast with the favor shown the priests of idols and
groves.
"Let the word of Christ dwell in you richly; in all wisdom teaching
and admonishing one another with psalms and hymns and spiritual songs,
singing with grace in your hearts unto God."
25. This verse appropriately follows the injunction to be thankful.
Paul would say: Be careful to honor teachers and preachers, being
grateful that they handle the Word and may richly impart it to you. I
do not imagine Paul refers to the giving of the Word of God from
heaven, for it is not within man's power to so give it; God alone can
commit it to us. So he has done and continues to do. On every occasion
when he permits the Gospel to be preached, he showers the message upon
us abundantly, withholding no essential knowledge. But, after it is
given, we ought to be thankful and to faithfully read and hear it,
sing and speak it, and meditate upon it day and night. And it should
be our part to secure teachers enough to minister it to us liberally
and continuously. This is what is meant by letting the Word of God
dwell among us richly.
26. Satiated, indolent spirits soon grow tired and dismiss their
pastors to go wherever they wish. The latter are forced to seek a
living by other work, and thus God's Word is neglected and becomes
rare and thinly sown in the land. Nehemiah (ch. 13, 10) complains that
the Levites, because of lack of support, were forced to leave their
worship and temple and flee to the fields or start false worship and
fables to mislead the people. They then received enough to exist--they
became wealthy.
It has come about in the Christian Church that as often as the support
of godly pastors and teachers has grown to be a burden, as Augustine
laments has been the case, these have been either forced to neglect
the Word to labor for their own support, or forced to invent that
wretched, accursed worship now prevalent throughout the world and
whereby the preachers have attained lordly position. With the revival
of the Gospel the financial difficulty mentioned is recurring, and it
will continue to recur. One hundred dollars cannot now be raised for
the support of a good schoolmaster or preacher where formerly a
thousand dollars--yes, incomputible sums--were contributed toward
churches, institutions, masses, vigils and the like. Once more God
punishes ingratitude by permitting his preachers to withdraw wholly
from the ministry and to engage in their own support, or by sending
upon the people even greater delusions than ever, which defraud them
of wealth and destroy body and soul. For they refuse to let the Word
of God dwell among them richly. Paul adds the modifying phrase,
"In all wisdom."
27. Were we to have the Word of God so richly as to ring in every
street corner, to be sung everywhere by all children--as they designed
who into the pulpits and the lessons introduced canonical prayers and
singing and reading--what would all this profit without an
understanding mind--without wisdom? For the Word of God was given to
make us wise. It was intended that we should understand it; that it
should be preached and sung intelligibly. And they who minister it,
who sing and speak it, ought to be wise, understanding everything
pertaining to the salvation of the soul and the honor of God. That is
what it means to have the Word of God dwell among us in all wisdom.
Here Paul briefly overthrows the vociferous practices of the churches
and monasteries where so much preaching and reading obtain while at
the same time the Gospel is not understood. He seems to have foreseen
the coming time when the Word of God should freely prevail, but with
no resulting wisdom; the time when men should daily increase in
ignorance and fanaticism until they should become mere dolts, so
completely void of wisdom as to call vociferation and boasting divine
worship, and to regard that preaching the salvation of souls.
28. What it is to teach and to admonish has been frequently explained.
Here Paul makes the duty of instruction common to all
Christians--"teaching and admonishing one another." That is, aside
from the regular office of preaching, each is to teach himself and
others, thus making everyday use of the Word of God, publicly and
privately, generally and specially.
29. As I see it, the apostle's distinction of the three words--psalms,
hymns and spiritual songs--is this: "psalms" properly indicates those
productions of David and others constituting the Book of Psalms;
"hymns" refers to the songs of the prophets occasionally mentioned in
the Scriptures--songs of Moses, Deborah, Solomon, Isaiah, Daniel,
Habakkuk, with the Magnificat, the Benediction, and the like, called
"Canticles"; "spiritual songs" are those not written in the Scriptures
but of daily origin with men. Paul calls these latter "spiritual" to a
greater degree than psalms and hymns, though he recognizes those as
themselves spiritual. He forbids worldly, sensual and unbecoming
songs, desiring us to sing of spiritual things. It is then that our
songs are calculated to benefit and instruct, as he says.
30. But what is the significance of Paul's phrase "with grace"? I
offer the explanation that he refers to the grace of God and means
that the singing of spiritual songs is to be voluntary, uncompelled,
spontaneous, rendered with cheerfulness and prompted by love; not
extorted by authority and law, as is the singing in our churches
today. No one sings, preaches or prays from a recognition of mercy and
grace received. The motive is a hope for gain, or a fear of
punishment, injury and shame; or again, the holiest individuals bind
themselves to obedience, or are driven to it, for the sake of winning
heaven, and not at all to further the knowledge of the Word of
God--the understanding of it richly and in all wisdom, as Paul desires
it to be understood. I imagine Paul has in mind the charm of music and
the beauty of poetry incident to song. He says in Ephesians 4, 29:
"Let no corrupt speech proceed out of your mouth, but such as is good
for edifying as the need may be, that it may give grace to them that
hear." Likewise should songs be calculated to bring grace and favor to
them who hear. Foul, unchaste and superfluous words have no place
therein, nor have any inappropriate elements, elements void of
significance and without virtue and life. Hymns are to be rich in
meaning, to be pleasing and sweet, and thus productive of enjoyment
for all hearers. The singing of such songs is very properly called in
Hebrew singing "with grace," as Paul has it. Of this character of
songs are the psalms and hymns of the Scriptures; they are good
thoughts presented in pleasing words. Some songs, though expressed in
charming words, are worldly and carnal; while others presenting good
thoughts are at the same time expressed in words inappropriate,
unattractive and devoid of grace.
"Singing with grace in your hearts unto God."
31. Paul does not enjoin silence of the lips. He would have words of
the mouth proceed from the heart sincerely and fervently; not
hypocritically, as Isaiah mentions (ch. 29, 13), saying: "This people
draw nigh unto me, and with their mouth and with their lips do honor
me, but have removed their heart far from me." Paul would have the
Word of God to dwell among Christians generally, and richly to be
spoken, sung and meditated upon everywhere; and that understandingly
and productive of spiritual fruit, the Word being universally prized.
He would that men thus sing unto the Lord heartfelt praise and thanks.
He says let the Word "dwell" among you. Not merely lodge as a guest
for a night or two, but abide with you forever. He is constantly
apprehensive of human doctrines.
"And whatsoever ye do, in word or in deed, do all in the name of the
Lord Jesus, giving thanks to God the Father through him."
32. The works of Christians are not circumscribed by name, time nor
place. Whatever Christians do is good; whenever done it is timely;
wherever wrought it is appropriately. So Paul names no work. He makes
no distinction, but concludes all works good, whether it be eating or
drinking, speaking or keeping silence, waking or sleeping, going or
staying, being idle or otherwise. All acts are eminently worthy
because done in the name of the Lord Jesus. Such is Paul's teaching
here. And our works are wrought in the name of the Lord Jesus when we
by faith hold fast the fact that Christ is in us and we in him in the
sense that we no longer labor but he lives and works in us. Paul says
(Gal 2, 20), "It is no longer I that live, but Christ liveth in me."
But when we do a work as of ourselves, then it is wrought in our own
name and there is nothing good about it.
33. The expression "in the name of God," or "Go in the name of Jesus,"
is frequently uttered falsely and in cheer hypocrisy. The saying is,
"All misfortunes rise in the name of God." For teachers of false
doctrines habitually offer their commodities in the name of God. They
even come in the name of Christ, as he himself foretells. Mt 24, 24.
To sincerely and earnestly speak and work in Jesus' name, necessarily
the heart must accord with the utterances of the mouth. As the lips
declare in the name of God, so must the heart confidently, with firm
faith, hold that God directs and performs the work. Peter teaches the
same (1 Pet 4, 11): "If any man ministereth [perform anything],
ministering as of the strength which God supplieth." Then will the
venture prosper. No Christian should undertake to do any deed in his
own ability and directed by his own judgment. Rather let him be
assured that God works with and through him. Paul says (1 Cor 9, 26):
"I therefore so run, as not uncertainly; so fight I, as not beating
the air."
34. Such an attitude will result in praise and thanks to God as the
one to whom are due all honor and praise for every good thing. So Paul
teaches and also Peter. Immediately after declaring that we are to
work according to the ability which God gives, Peter adds "that in all
things God may be glorified through Jesus Christ." But he who
undertakes anything in his own ability, however he may glorify God
with his lips, lies and deceives, like the hypocrite in the Gospel.
Thankfulness, therefore, is the only duty we can perform unto God; and
this is not to be rendered of ourselves, but through our Mediator,
Jesus. Without him none can come to the Father, none can be accepted.
Of this fact we have often spoken.
_Third Sunday Before Lent_
Text: First Corinthians 9, 24-27; 10, 1-5.
24 Know ye not that they that run in a race run all, but one receiveth
the prize? Even so run; that ye may attain. 25 And every man that
striveth in the games exerciseth self-control in all things. Now they
do it to receive a corruptible crown; but we an incorruptible. 26 I
therefore so run, as not uncertainly; so fight I, as not beating the
air: 27 but I buffet my body, and bring it into bondage: lest by any
means, after that I have preached to others, I myself should be
rejected. 1 For I would not, brethren, have you ignorant, that our
fathers were all under the cloud, and all passed through the sea; 2
and were all baptized unto Moses in the cloud and in the sea; 3 and
did all eat the same spiritual food; 4 and did all drink the same
spiritual drink: for they drank of a spiritual rock that followed
them: and the rock was Christ. 5 Howbeit with most of them God was not
well pleased: for they were overthrown in the wilderness.
THE CHRISTIAN RACE FOR THE PRIZE.
1. This lesson is a part of the long four-chapter instruction Paul
gives the Corinthians. Therein he teaches them how to deal with those
weak in the faith, and warns rash, presumptuous Christians to take
heed lest they fall, however they may stand at the present. He
presents a forcible simile in the running of the race, or the strife
for the prize. Many run without obtaining the object of their pursuit.
But we should not vainly run. To faithfully follow Christ does not
mean simply to run. That will not suffice. We must run to the purpose.
To believe, to be running in Christ's course, is not sufficient; we
must lay hold on eternal life. Christ says (Mt 24, 13), "But he that
endureth to the end, the same shall be saved." And Paul (1 Cor 10,
12), "Wherefore let him that thinketh he standeth take heed lest he
fall."
2. Now, running is hindered in two ways; for one, by indolence. When
faith is not strenuously exercised, when we are indolent in good
works, our progress is hindered, so that the prize is not attained.
But to such hindrance I do not think Paul here refers. He is not
alluding to those who indolently run, but to them who run in vain
because missing their object; individuals, for instance, who pursue
their aim at full speed, but, deluded by a phantom, miss their aim and
rush to ruin or run up against fearful obstacles. Hence Paul enjoins
men to run successfully while in the race, that they may seize the
prize and not lose it by default. In consequence the race is hindered
when a false goal is set up or the true one removed. The apostle says
(Col 2, 18), "Let no man rob you of your prize." It is true, however,
that an indolent, negligent life will eventually bring about loss of
the prize. While men sleep, the enemy very soon sows tares among the
wheat.
3. The goal is removed when the Word of God is falsified and creations
of the human mind are preached under the name of God's Word. And these
things readily come about when we are not careful to keep the unity of
the Spirit, when each follows his own ideas and yields to no other,
because he prefers his own conceit.
Such must be the course of events where love is lacking. The strong
and the learned desire to be looked upon as peculiarly commendable,
while the weak in the faith are despised. Thus the devil has abundant
opportunity to sow tares. Paul calls love the unity of the Spirit, and
admonishes (Eph 4, 3) that we endeavor to keep the unity of the Spirit
in the bond of peace. In Second Thessalonians 2, 10 he proclaims the
coming of Antichrist "because they received not the love of the
truth"; that is, true love.
"And every man that striveth in the games [that striveth for the
mastery]."
4. Were he who competes in a race to attempt other things or to make a
success of other matters at the same time, he would not gain much;
rather he would soon be defeated, lose the race and everything. If he
would truly strive, he must attend to no other thing. All else must be
neglected and attention centered upon the contest alone. Even then the
winner must have fortune's favor; for they who neglect all to run do
not all gain the prize.
Likewise in the Christian contest it is necessary, and in an even
higher degree, to renounce everything and to devote oneself only to
the contest. He who would in addition seek his own glory and profit,
who would find in the Word and Spirit of God occasion for his own
praise and advantage after the manner of the dissenters and
schismatics--what can such a one expect to win? He is wholly entangled
in temporal glory and gain; bound hand and foot, a complete captive.
The race he runs is the mere dream race of one lying upon his couch an
indolent captive.
"I therefore so run, as not uncertainly; so fight I, as not beating
the air."
5. Paul here points to himself as exemplar and hints at the cause of
failure, viz., lapse from love and the use of the divine word in a
wilful, ambitious and covetous spirit, whereas the faith which worketh
by love is lacking. Under such conditions, false and indolent
Christians run indeed a merry race; yet God's Word and ways in which
they are so alert and speedy are merely a show, because they make them
subserve their own interests and glory. They fail, however, to see
that they race uncertainly and beat the air. They never make a serious
attempt, nor do they ever hit the mark. While it is theirs to mortify
ambition, to restrain their self-will and to enlist in the service of
their neighbors, they do none of these things. On the contrary, they
even do many things to strengthen their ambition and self-will, and
then they swear by a thousand oaths that they are seeking not their
own honor but the honor of God, their neighbor's welfare and not their
own.
Peter says (2 Pet 1, 9-10) this class are blind and cannot see afar
and have forgotten they were purged from their old sins, because they
fail to make their calling sure by good works. Therefore, it comes
about that, as Paul says, they run uncertainly, beating the air. Their
hearts are unstable and wavering before God, and they are changeable
and fickle in all their ways, James 1, 8. Since they are aimless and
inconstant at heart, this will appear likewise as inconstancy in
regard to works and doctrines. They undertake now this and now that;
they cannot be quiet nor refrain from factional strife. Thus they miss
their aim or else remove the goal, and cannot but deviate from the
true and common path.
"But I buffet [keep under] my body, and bring it into bondage
[subjection]."
6. The apostle's thought is the same as in his statement above, "Every
man that striveth in the games exerciseth self-control in all things."
By "keeping under the body" Paul means, not only subduing the carnal
lusts, but every temporal object as well, in so far as it appeals to
bodily desire--love of honor, fame, wealth and the like. He who gives
license to these things instead of subduing them will preach to his
own condemnation, however correct his preaching be. Such do not permit
the truth to be presented; this is true particularly of temporal
honor. These words of the apostle, then, are a fine thrust at
ambitious and self-centered preachers and Christians. Not only do they
run in vain and fight to no purpose; they become actual castaways with
only the semblance--the color--of Christianity.
EXAMPLES FROM SCRIPTURE.
"For I would not, brethren, have you ignorant, that our fathers were
all under the cloud."
7. Paul cites a terrible example from Scripture to prove that not all
obtain the prize who run. There were about six hundred thousand of
them, all of whom walked in the way of God and enjoyed his word and
his confidence so completely as to be protected under the cloud and
miraculously to pass through the sea; yet among the vast number who
ran at that time only two, Joshua and Caleb, obtained the prize. They
alone of all that multitude reached the promised land.
Later on in the chapter (verses 11-12) Paul explains this fact,
saying: "Now these things happened unto them by way of example; and
they were written for our admonition ... wherefore let him that
thinketh he standeth take heed lest he fall." The design of these
dealings of God with Israel is to terrify the pride, false wisdom and
self-will; to deter men from despising their fellows and from seeking
to make the Word of God minister to their own honor or profit in
preference to the honor and profit of others. The intent is to have
each individual put himself on an equality with others, each to bear
with his fellow, the weak enduring the strong, and so on, as enjoined
in the four chapters.
8. How many great and noble men may have been among the six hundred
thousand, men to whom we would have been unworthy to hand a cup of
water! They included the twelve princes of the twelve tribes, one of
whom, Nahshon, Matthew (ch. 1, 4) numbers in the holy lineage of
Christ. There were also the seventy elders who shared in the spirit of
Moses, Eldad and Medad in particular (Num 11, 27), and all the other
great men aside from the faction of Korah. All these, mark you, strove
in the race. They did and suffered much. They witnessed many miracles
of God. They aided in erecting a grand tabernacle and in instituting
divine worship. They were full of good works. Yet they failed, and
died in the wilderness. Who is so daring and haughty he will not be
restrained and humbled by so remarkable an example of divine judgment?
Well may it be said, "Let him that ... standeth take heed lest he
fall."
9. Well, the example of Israel is one readily understood. God grant we
may heed it! Let us examine the apostle's text yet further--his
mention of baptism and spiritual food, using Christian terms and
placing the fathers upon the same plane with us Christians, as if they
also had had Baptism and the Holy Supper.
He would have us know, first, the oft-repeated fact that God from the
beginning led, redeemed and saved his saints by two
instrumentalities--by his own word and external signs. Adam was saved
by the word of promise (Gen 3, 15): The seed of the woman shall bruise
the serpent's head; that is, Christ shall come to conquer sin, death
and Satan for us. To this promise God added the sign of sacrifice,
sacrifice kindled with fire from heaven, as in Abel's case (Gen 4, 4),
and in other cases mentioned in the Scriptures. The word of promise
was Adam's Gospel until the time of Noah and of Abraham. In this
promise all the saints down to Abraham believed, and were redeemed; as
we are redeemed by the word of the Gospel which we believe. The fire
from heaven served them as a sign, as baptism does us, which is added
to the word of God.
10. Such signs were repeated again and again at various times, the
last sign being given by Christ in his own person--the Gospel with
baptism, granted to all nations. For instance, God gave Noah the
promise that he should survive the flood, and granted him a sign in
the ship, or ark, he built. And by faith in the promise and sign Noah
was justified and saved, with his family. Afterward God gave him
another promise, and for a sign the rainbow. Again, he gave Abraham a
promise, with the sign of circumcision. Circumcision was Abraham's
baptism, just as the ark and the flood were that of Noah. So also our
baptism is to us circumcision, ark and flood, according to Peter's
explanation. 1 Pet 3, 21. Everywhere we meet the Word and the Sign of
God, in which we must believe in order to be saved through faith from
sin and death.
11. Thus the children of I
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