Before passing on to verse 9, may I ask, When, and by what means, we actually become members of the body of Christ? This vital and important truth which has been frequently referred to in the foregoing papers, still lingers in my thoughts, and I should like to master it more fully. Most surely, O my soul, it is well for thee to linger over it, to meditate on that which is not only of present, but of eternal, importance. It is living union with Christ-the expression of thy closest relationship to Him, and to all Christians Let us begin at the beginning.
The evangelist is first in the field; pastors and teachers follow. His gift is the expression of divine love to the lost. He is to arrest, to awaken, to move souls powerfully by the word preached. He thinks of their state as lost sinners; of their misery, of their danger and distance from God, and his love rises to a burning passion. Their salvation is his one object as a workman. He pleads, he appeals, he warns, he entreats, as if all depended on the words that burn in his heart and on his lips; yet in faith he looks to God alone for blessing. There is a perfect understanding between his heart and the Lord. He walks with Him. The passionless preacher may find fault with his more zealous brother, and suggest that there is too much of the human element, and fear that it will end in the mere excitement of nature. But though this may look wise and prudent, it lacks the true element of success-the love that sends words that burn into the heart of the sinner.
The truth, through grace, is believed. The love of Christ has prevailed; the value of the blood is seen, the sinner bows at Jesus' feet in the meltings of godly sorrow for sin, yet confides in the thrice holy One. " Jesus loved me as I am, and died for me just as I am," is now his confession. This is faith. The blessed work is done; God is glorified as in nothing else here below; and angels sweep their harps with an ecstasy peculiar to the joys of salvation. " There is joy in the presence of the angels of God over one sinner that repenteth.... Which things the angels desire to look into." Luke 15:10 Peter 1:12.
Individual blessings are the first that follow faith; corporate blessings come afterward. A man becomes a child of God by faith; he is justified by faith. " Therefore being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." (Rom. 5:1, 2.) These may be called the great individual blessings of faith; wherever there is faith in Christ, these must follow. They are the four, grand, immediate consequences of faith-being justified, having peace, standing in grace, waiting for glory. But these are not all. In Eph. 1 The long list of individual blessings as the children's portion, is given before the church is referred to. The believer's first position is to be brought to the Father in all the acceptancy of Christ; his second, is to be united to the glorified Man in heaven, and share the blessings and the responsibilities of the membership of the " One body."
When the truth of God is thus believed, and the soul resting on the finished work of Christ, the believer is sealed with the Holy Spirit, and thus made a member of the body of Christ. He is brought into union with Christ in heaven, and with all believers throughout the world, in virtue of the indwelling of the Holy Ghost, as a divine Person, making all one. He who dwells in Christ dwells in us and thereby makes us " One spirit with the Lord;" and one with all that are the Lord's. " He that is joined unto the Lord is one spirit." They are joined together by the one Spirit. Many speak and pray about the Holy Spirit as if He were only an "influence." This is very common, but very suggestive. Wherever this state of mind exists, there can be no proper thoughts of the church as the body of Christ, and very confused thoughts of Christianity, for He is the formative and sustaining power of the body, and dwells in the Christian. The existence and personality of the Holy Ghost, we know, is not denied: but the all-important truth of His presence in the church as a divine Person, and as the bond of its unity, is not apprehended. This is the serious mistake, if not error, of nearly all Christendom, and the source of its darkness and confusion. The present period may be called the dispensation of the Spirit, and to speak about Him as an " influence " in place of a divine Person, is to misunderstand His mission and His work. " He shall glorify me," says the blessed Lord, " for he shall receive of mine, and shall show it unto you." John 16:14.
But know thou, O my soul, and know in all the verities of faith, that the Holy Ghost does two things-first, He works in the saints of God individually: second, He works in the assembly. Whether it be our individual or our corporate blessing, both are made good to us by the presence of the Holy Ghost. As individuals, He gives us to taste the sweetness of joy and peace in believing, of happy liberty and power in service; and also, of living union with the exalted Head, and with all who love the Lord Jesus in sincerity and in truth. He never took a body like the Lord Jesus, therefore the world knows Him not; He being therefore equally in all the assemblies of God throughout the world, necessarily unites them all into one body. In this way, thou wilt see, that all who believe on the Lord Jesus, of every clime and every color, are baptized by the Holy Spirit, and made to belong to the "one body."
It need scarcely be added, that the truth of the Holy Ghost's presence in the assembly is of much deeper importance than the presence of gifts-of talented servants. Their presence or absence touches not the great truth that the Holy Ghost is there, and that He is still sovereign, and acting as He will to the glory of the Lord Jesus. Surely this should lead us to have greater faith in Him as a divine Person, and less in the presence of gifts great or small. " For where two or three are gathered together in my name, there am I in the midst of them." Matt. 18:20.
We will now very briefly glance at the remainder of our most instructive chapter.
Verse 9. "Let love be without dissimulation. Abhor that which is evil; cleave to that which is good." The apostle now enters a wider field; and looks at the Christian's path more generally. Hitherto we have been meditating on the position of the Christian as a member of the body of Christ, and the ministries of love which flow from that blessed relationship; but the apostle does not stop here; Christianity must have a' broader range; and now his exhortations bear not so much on the church collectively, as on the Christian individually. This we may call practical Christianity. In all places, under all circumstances, and in every sphere of life, he is exhorted to the discharge of all christian duties, and that not merely in outward form, but according to the spirit and truth of the divine precept.
" Let love be without dissimulation." This is the first of the apostle's general admonitions, and may be considered the foundation and summary of all the others. He who shines in this grace will abound in every good work. But here, on the threshold of this fresh line of truth, thou mayest well pause for a little, O my soul, and meditate on a love that is free from all dissimulation and guile. Wondrous sight in a world of hollow pretense! But where is it to be found in practical exercise, thou wilt inquire? God only is its source; "for love is of God." It is Himself; God is love; not merely loving, but love. And should not His children be the expression of His nature- of His moral character? " Every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love." And faith goes on to say, " We have known and believed the love that God bath to us. •God is love; and he that dwelleth in love dwelleth in God and God in him." Here, mark well, my soul, the true character of communion, and the power of walking in love. "He that dwelleth in love dwelleth in God; and God in him." This is christian communion, but who could explain it? Still, the Christian should be a genuine expression of the real spirit and character of that love in which he dwells. He is formed, sustained and perfected in love. 1 John 4:7-19.
In this portion of the word, we have divine love manifested in the conversion of the sinner, the communion of the saint, and in his complete conformity to Christ forever. Love meets him as a lost sinner, makes him like Christ, fits him for communion with God while here, and perfects him for the coming day of judgment, so that he has nothing to fear. He sees his way clear into the glory beyond the tribunal of Christ, where love alone remains, for heaven is its home.
Surely then, thou wilt say, the exhortation of the apostle is a most reasonable one. " Let love be without dissimulation." What else could a Christian be but pure-hearted in his love? He dwells at the fountain of eternal love, feeds upon it, delights in it, and ought to be its full and fair reflection. What could excuse him for allowing a feigned, dissembling love to take the place and usurp the name of christian affection? A love so high in its source, so divine in its nature, so pure in its character, should be guarded by us with all holy jealousy. It is surely of the very deepest moment, that every Christian should be true before God, in the expression and the assertion of his love towards others, whether within or outside the church. To mislead, or gain an advantage over others, by a fair but false profession of love, has a character of iniquity peculiarly its own. The corruption of that which is so pure in its source, is an evil which we should constantly and diligently watch against.
But was there need for such an exhortation in the apostle's day, and is there need in ours? Alas, alas, what is it that Christians so fail in as the truthful expression in words of the inmost state of the heart? So few speak or write exactly what they are. Only one could say in answer to the question, " Who art thou 9 Even the same that I said unto you from the beginning." He could appeal to His words and say, " I am what I speak." There never was in His words the appearance of what He was not; He was absolutely, and in every particular, what He said. (John 8:25.) But of none, save the blessed Jesus, could this be said. So deceitful is the human heart, and so false is the world, that nothing but the Holy Spirit, revealing Christ to our souls through the word, and enabling us to walk in the light as God is in the light, keeps us even as believers from departing from the truth, from slipping into misrepresentation, from saying what we are not, and what we mean not.
Know then, O my soul, and fail not to remember, that the apostle declares that only to be genuine love which is sincere and free from all guile. Nothing is more common in society generally than the manifestation of love where even an opposite disposition exists. But the Christian is to be far, far above all such hollow pretensions. Jesus is the truth, and so should His disciples also be. Self-judgment is especially called for here. Naturally we are unreal. But every one can best judge for himself whether he entertains any feeling in his heart contrary to the outward manifestation of affection. It is quite true that habit may mislead without any intention to deceive: such as the common amenities of life, the inscriptions, the contents and the signatures of our letters. Still, we must have respect to truth in the heart even when so much form prevails. It is only in the light that we are free from selfishness and dissimulation. May the Lord ever keep us there for His own name's sake!
" Abhor that which is evil; cleave to that which is good." There is an intimate connection between the first and the last two members of this verse-unfeigned love, hating evil, cleaving to good. Where love is real, there must be the abhorrence of evil-especially if that evil touches the object of our affections-and the most persevering devotion to the injured one. To reach the full meaning of this verse, we must rise to Christ.. He is before the mind of the Spirit, and of faith. In the Old Testament (Isa. 1:16, 17) we read, " Cease to do evil: learn to do well." The language in the New is much stronger; Christ is in question. The words to abhor and to cleave to, express the highest degree of hatred on the one hand, and the most devoted attachment on the other.
Every doctrine or movement, in what is called the religious world, which tends to set aside the claims, or in any way to obscure the glory of Christ, is to be avoided by us as an evil that we abhor. So says the word of God; but what says the religious world? Any person daring so to speak, would be denounced as uncharitable, narrow, and bigoted. Scarcely any term of reproach would be strong enough to express their abhorrence of his views. The one sanctions and encourages what the other abhors, and both are Christians. Which is right? Who is to judge? The word of God. Let the reader examine and decide in the light of that word alone.
The plausible sentiment that proposes to sink all outward differences amongst Christians, to love as brethren, and to work together for the advancement of the gospel, is latitudinarian in its character, and really means a spirit of indifference towards unsound doctrine, and false views of the Person of Christ. Nothing can be worse in principle; but we are told that the end justifies the means. So have the Catholics said for more than a thousand years. " Good, in the eyes of the Papacy, meant what was good for the church: Evil, whatever was bad for the church." The difference between modern Laodiceanism and ancient Catholicism is small in principle. Neither has Christ as its one, grand, exclusive object.
May the Lord give us grace to make Himself our standard and center, and neither the church nor the gospel, blessed as they are, and dear to our hearts, in their own subordinate place to Him.
Verse 10. "Be kindly affectioned one to another with brotherly love, in honor preferring one another." The love spoken of in the previous verse is probably love to all men; here brotherly love is particularly specified. The teaching of the Spirit in this verse seems to be, that Christians should cherish for each other, as brethren in Christ, a love as sincere and tender as if they were the nearest relatives. And this love is to be manifested, not merely in repaying the attentions of others, but in anticipating them in acts of respect and kindness. All Christians are brethren, but as they belong to different families in this life, and called by different names, there is nothing to distinguish them but brotherly love. If this fails, what is left? Our Father is in heaven. He who loves the Father, loves the brethren also. " Whosoever believeth that Jesus is the Christ is born of God; and every one that loveth him that begat, loveth him also that is begotten of him." 1 John 5:1.
But here, on a point of such practical importance, and one so difficult to practice, it may be well for thee, my soul, to pause, and inquire what the difference is between brotherly love and brotherly kindness. The apostle says, in writing to the Hebrews, " Let brotherly love continue." But he no where says, Let brotherly kindness continue. " Love never faileth." Kindness must in some cases. A brother, through the power of Satan, may be walking disorderly, or he may fall into error, and so become a proper subject of discipline; towards such an one our conduct must be changed, though our love remains the same, or even stronger. The mind of the Lord on this point is plainly given: " Mark them which cause divisions and offenses contrary to the doctrine which ye have learned, and avoid them For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.... If any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed, yet count him not as an enemy, but admonish him as a brother." (Rom. 16; 2 Thess. 3) The persons here spoken of are still in communion; hence the difficulty in cherishing brotherly love, and at the same time exercising a wholesome discipline towards them. When it comes to a case of excommunication, the perplexity is less, but our love should be none the less. See Second Epistle of St. John.
"In honor preferring one another." Instead of waiting, as we often do, for others to notice us, before we notice them, we should strive to be beforehand with them in the manifestation of our christian respect, or "honor." There is in some a false modesty, in others a secret pride, which leads them to slip quickly out of a meeting, thereby preventing those from speaking to them who gladly would. And this having been continued for some time, the brethren are complained of as cold, and as showing no love to strangers. But, pray, who is at fault? Let the word of the Lord decide. In honor preferring one another simply means, to go before, to lead, to set an example.' The meaning is not exactly to esteem others better than ourselves, as in Phil. 2:3, important as such lowliness of mind is, the mind that was in Christ Jesus; but rather that we should seek to take the lead in these comely ways of our Father's house. And the heart that meditates most deeply on the love of Christ to usward, will be the first to feel that our love to the brethren is not to be governed by cold formalities, but by the measure and pattern of His love to us. Acts of kindness, the expression of sympathy, fellowship, whether in joy or in sorrow, forbearance, long-suffering, charity, are to be among the many fruits of the Spirit which should abound for the refreshment and blessing of our brethren in Christ.
Verse 11. " Not slothful in business; fervent in spirit; serving the Lord. The apostle, unwearied, continues his favorite theme of love. Now it is love in activity, in earnestness. Not merely love to all men, or love to the brethren, but the energy of love, as service to the Lord. The exhortation refers to religious activity, not to the active performance of our secular vocations, as many have supposed, and as the word, "business," in our text naturally suggests. At the same time, whatever the Christian does, whether it be as to things temporal or spiritual, he should not be slothful, or indulge in indolence, but in every duty manifest a spirit of zeal and devotedness. " In spirit fervent" is the Lord's word; as it was said of Apollos" This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord." Acts 18:25.
" Serving the Lord." Here we are supplied with the blessed motive to both diligence and zeal. And this is a motive which is easily carried about with us, and easily applied. Is this I propose to do-is the place I propose to go to-service to my Lord and Master? Is He saying, Do-go? Must I do this, must I go there, because the Lord would have me? This is a test, as well as a motive. "Is it service to the Lord?" We are expected to walk by faith with Him, to refer everything to Him, to consider ourselves as wholly and at all times His servants. Nothing is too great or too small for Him. We may confer with Him, not only as to our christian service, but as to our worldly employments, engagements, and difficulties.
Speakest thou thus, my soul, of thine own experience, or writest thou as from a book? Valueless, and worse, a mockery, and soon over, would all such writing and speaking be, were it not the living experience of one who is at home with the Lord as with none else. What heart in the universe has been so revealed unto us as the heart that willingly shed its blood to fit us for His holy presence, and that God, in us and by us, might be glorified? He loved me, He gave Himself for me, entitles me to the full benefit of His love, to the full benefit of His death. Yes, the believer is entitled in grace to claim the full benefit of His love, of His death. What a privilege! What a portion! Happy they who know it, believe it, enjoy it, and draw from it day by day light and strength for their path and service. And now the precept is the law of liberty-" Whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance; for ye serve the Lord Christ." Col. 3:23, 24.
Verse 12. Rejoicing in hope; patient in tribulation; continuing instant in prayer." The beautiful moral connection of the three members of this verse is very apparent. In hope rejoicing, in suffering patient, in prayer persevering. The hope of the Lord's coming is the most effectual means of producing patience under present trials. The contemplation of the coming One, of His adorable Person, of our union with Him, of meeting Him in the air, of being introduced by Him into the house of many mansions, of seeing Him face to face, of hearing His voice, of beholding His glory, of knowing more fully the realities of His love and grace. Surely such contemplations are divinely fitted to soothe the troubled mind, and to sweeten the bitterness of sorrow. If we reckon, as the apostle did, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, we shall not be wanting in patience.
O bright, celestial morn, hasten thy coming, when the dim glass shall be removed, and when we shall see Him as He is. Now the cup of sorrow goes round. It is passed from lip to lip, from heart to heart, from family to family, and many of the children of that day are now passing through the valley of the shadow of death. Days and nights of weary watching, the loving, tender heart suspended between hope and fear; but the parting comes. All is silent. The last sigh has been heaved, and the last tear shed. Another saint has been welcomed to the paradise of God.
" Then, as advance the shades of night,
Long-plumed, she takes her homeward flight;
But as she mounts, I saw her fling
A beam of glory from her wing-
A moment-to my aching sight
Lost in the boundless fields of light."
Hope has received a fresh inspiration. The dear departed is on before; we shall meet again. The grave must yield up its prey; the sea must give up its dead; and all be caught up together in clouds to meet the Lord in the air. And so shall we ever be with the Lord. O morning of reunions! The circle to be broken no more forever. The morning song begins; all catch the flying joy, and roll round the rapturous hosanna, worthy the Lamb that was slain!
" Oh! 'tis all brightness yonder, no clouds nor din,
But joy, and peace, and gladness, and rest from sin;
Oh! 'tis all glory yonder, for Christ is there,
In blest effulgence shining beyond compare.
" Continuing instant in prayer." Meanwhile, come what may, we fall back upon the great resource of the soul-communion with God, in prayer persevering. We have spoken of a love
that makes all service easy, of a hope that sheds its bright radiance over the gloomy day; and now we are exhorted to live near to God, and draw all needed support from Him, while waiting for His Son from heaven. Hope and patience, and all other virtues, can only be nourished by that character of intercourse with God which is here described as "continuing instant in prayer." It is directly the opposite of every element of formality. To be continual, fervent, persevering, alone answers to the divine injunction. No duty can be well done, and no service rightly performed, without this kind of prayer.
The apostle, of course, cannot mean by this that we are always to be in the attitude of prayer. This would be impossible. Many of God's praying ones have to spend the greater part of their time in the company of the prayerless: and sometimes we may be on a journey, where we have no opportunity for private or secret prayer. Still, if we are living and walking with God in the true spirit of prayer, the lifting up of the heart to Him may not be less frequent, though less orderly.
But here, my soul, thou seemest inclined to ask a question. If the believer is already pardoned, accepted, and has all things in Christ, what is it that he has to pray for so constantly? Should not praise and thanksgiving rather fill his heart? Prayer will seldom be offered without being mingled with praise. "Prayer and supplication, with thanksgiving," will generally be combined; but praise and prayer are quite distinct. Praise is that which we offer to God; prayer is the expression of our dependence upon Him for the supply of all our need, according to His riches in glory by Christ Jesus. Praise is the re-ascending to God of the grace that has come down to us in answer to prayer; so that the more we abound in prayer, the richer and higher will be our note of praise.
But there is nothing, let me assure thee, in the whole life and ways of a Christian that can be safely separated from prayer. It thus becomes a test of what he may or may not do. That which he cannot do prayerfully, that on which he cannot ask the divine blessing, should be left undone.
Were this test more faithfully applied, Christians would make fewer mistakes, to say nothing of error and evil. The grand end and object of prayer is to keep the soul in constant communion with God, by cultivating the habit of referring everything to Him. In this way our knowledge of God is daily increased, so that we can count on Him for the answers to our prayers, without either signs or tokens of the answer. We reckon upon Himself; confidence is created by the knowledge which He has given us of His grace and love. " He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" What an answer, what a rebuke, to all our doubts and fears is in this noble text! Who could doubt the reality, the extent, of God's love to us, and the deep and tender interest of His heart in all that concerns us, with this grand truth before the mind, beaming with a divine effulgence under our own eyes? Dear and precious to God, above all other objects, as His own Son ever was, He spared Him not, but for us delivered Him up for three-and-thirty long years, to humiliation, suffering, and death. What must the heart be made of that could doubt the goodness of God, after such an expression of His love for us all-the whole family of faith?
But all goes with Him. Apart from Him there is no blessing. Every lesser is included in the greater blessing. Had Rebekah refused to be the wife of Isaac, she could not have been a fellow-heir with him of the large fortunes of Abraham. When united to Christ by faith, we are fellow-heirs with Him of every blessing which divine love can give, and every blessing is measured by God's gift of His own Son. What a privilege to know Christ! Who could count the number and the greatness of the Christian's blessings in Him? May the Lord, in His sweet mercy, lead every one who reads these pages to lay hold on Christ by faith as the unspeakable gift of God, and the Savior of mankind. Without an interest in Christ all is lost. Every man and woman born must either have Christ's place in heaven, or their own in hell. Let the reader decide now; which is it to be- thine or His? His will be the best in heaven, thine the worst in hell. Decide, then, O my reader, decide now, at once and forever. The Lord grant it.
But to return to our subject.
The Christian should have a large heart. He has more than himself to think of and pray for. He has the ear and the arm of the living God; and he is to use them for the help and blessing of his household, his surroundings, and belongings, the church, and the workmen of God, the gospel, the poor and needy, the whole family of affliction, and all mankind. Many are the directions and promises in God's word connected with prayer, which we cannot here enumerate; but the principal attributes of all acceptable prayer are confidence, fervor, and perseverance; always remembering that it must be in accordance with the word, and by the Spirit of God. " Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.... And this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us; and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.... Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, I will do it.... All things whatsoever ye shall ask in prayer, believing, ye shall receive." Eph. 6:18 John 5:14, 15; Matt. 21:22; John 14:13, 14.
" There is a power which man can wield,
When mortal aid is vain;
That eye, that arm, that love to reach,
That listening ear to gain.
That power is prayer, which soars on high,
Through Jesus to the throne,
And moves the hand which moves the world
To bring deliverance down."
Verse 13. "Distributing to the necessity of saints: given to hospitality." Communicating to the necessity of saints; and the duty of hospitality, are subjects on which we have little to say. In almost every case, circumstances must govern, as to the exercise of these virtues; and such circumstances are best known to the individual himself: we have not to judge. But whatever we do, either in communicating or in hospitality, should be done before the Lord and for His sake. The poor are a part of His legacy to the church. " For the poor always ye have with you; but me ye have not always." Much might be said as to the highly artificial state of modern life, as throwing many difficulties in the way of carrying out the apostolic precept; still, it is always good to ascertain the mind of the Lord: and follow the wisdom of scripture, rather than the conventionalities of men.
The truth of God hangs beautifully and perfectly together. A link cannot be removed without being missed. The understanding of one truth makes another plain. Unless we have entered into the truth of the " one body," the exhortation before us must be a burden and not a privilege. Hence the murmurings and complainings of the numerous poor. All Christians are saints, and all are members of the body of Christ: and we all know that the members of the same body have the same interests, sympathies, feelings, and destinies. On this principle we take part in the necessities of saints, or should do, regarding them as our own. The poor brethren are thus made joint partakers of the substance of their richer brethren. On this text one of the commentators observes: " The apostle thus intimates that we ought to supply the wants of poor brethren with as much care as if we were assisting ourselves." And this, we may add, would be nothing more than the fragrant fruits, of the love enjoined in verses 9, 10.
Reflections.-We may learn from this passage. 1. That from the nature of the precept to communicate to the poor, it is perfectly clear that there was no general custom among the first Christians of a community of goods. 2. That it is only to the necessities of the saints that the rich are commanded
to communicate of their substance. What love may delight to do in distributing its riches, great or small, is left to the hearts and consciences of those who have the means. While the Lord makes the most just and tender appeals for the poor, He guards the rich. The indolent, in strongest terms, He condemns. Such is the fullness and wisdom of scripture. " This we command you, that if any would not work, neither should he eat." While it is one of our most sacred, christian privileges to communicate to those who have need, according to our ability, it would be a violation of the word of God to support the idle. (2. Thess. iii. 6-15.) 3. the management of money from the earliest times has been surrounded with difficulties. "And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministrations." (Acts 6:1.) The Lord give grace to those who have, and to those who have not. The Lord was rich and the Lord was poor, and unless we have Him before us as our divine model, we shall do nothing rightly.
" Given to hospitality:" The value which the early Christians set upon this virtue is plain, from Paul's mentioning it as among the requisite qualifications of a bishop. " Given to hospitality "—following after hospitality. In Titus it is, " A lover of hospitality." Not only are we to practice it, but to seek opportunities of thus manifesting our love to the brethren. And that, not only to those we know and love, but to strangers, brethren coming from a distance. " Be not forgetful to entertain strangers; for thereby some have entertained angels unawares." 1 Tim. 3:2; Titus 1:8; Heb. 13:2.
According to our modern notions, and the habits of our English homes, we limit the meaning of the word to social, convivial, intercourse among neighbors. In the days of the apostles it had a much wider and even an opposite meaning. It was one of the most sacred duties of the Christian, but often one of extreme danger. In times of persecution it was a high crime to entertain the excommunicated. And, as many of the faithful were banished from their own country for the Lord's sake, it became a special privilege to receive them, and a service to the Lord never to be forgotten. (Matt. 25) It was also a duty of necessity in those early times as places of public entertainment were unusual. In the East, such houses are still rarely to be met with, and the ancient custom of hospitality continues to be there regarded as one of the most sacred institutions of the country.
But notwithstanding the change of times and customs, it is still our duty and our privilege, to entertain strangers, and to assist them in their business, like Phoebe of old. No change in the habits of men, the customs of nations, or the edicts of tyrants, can ever set aside or weaken the authority of the word of the Lord, or of any one of His precepts for the ordering of the ways of His people. May we walk by faith, not by sight or habit. And may the Lord's own light shine more and more from the living pages of His holy word, for our faith and guidance in all things!
Verse 14. "Bless them which persecute you: bless and curse not." The apostle now introduces the Christian into an entirely new line of practical Christianity. His whole life and ways are to be characterized by blessing, not cursing. This precept carries us far beyond the power of nature. And it is only in proportion to the Christian's conformity to the good and perfect will of God, that he is enabled to manifest this practical grace towards his enemies. He has been exhorted to the exercise of love and benevolence among his brethren in Christ; but now he must go a step further, and bless, but never curse, even his enemies who are persecuting him. To possess this spirit, and to practice this precept, is to be a heaven-born child of God. " But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. That ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." Matt. 5:44, 45.
This is surely a noble calling, and most ennobling to the Christian. He is a child of the ever blessed God; he is blessed with all spiritual blessings; his present and future is unmingled blessing, and he is called while here to imitate his heavenly Father, in returning blessing for cursing. The whole history of popery flashes across the mind while meditating on these few words; but that evil system meets its utter condemnation here. " Bless your enemies," says God. "No," says popery; "anathematize them both in this life and for evermore." It was by cursing, not blessing, that it reached such heights of power during the middle ages. But, on the other hand, thousands of God's martyred saints have spent their last breath in the flames in praying for their persecutors.
Speaking of the papacy as distinct from the true saints of God in the Catholic church, it must be manifest to all that notwithstanding its high pretensions to piety, it is essentially infidel. For example, " Marriage is honorable in all," says the word of God. " No," says Rome; "it is not only dishonorable, but a soul-damning sin for a priest to marry." Still, the word of God is there: "honorable," not in some, but "in all;" priest as well as people. Again, "Let the tares grow with the wheat until the harvest," says the Lord. " No," says Rome; " the tares of heresy must be rooted out by fire and sword." And so in many other things, which it would be out of place to pursue here. We return to our meditations on the truth of God before us, " Bless them which persecute you: bless, and curse not."
The repetition of the precept adds greatly to its divine energy and importance. We must look at it fairly, however difficult to obey in its true sense. It is the peculiar privilege of the Christian to pray for all men..; friends and enemies. God has given him this place of honor here-to bless others by means of his prayers. He should be like a vessel from which flow the precious blessings of Christ to the enriching of many around him. So far from wishing or praying that evil may overtake our persecutors, we must sincerely pray to the Lord to pardon and bless them. Nature would return evil for evil, and cherish vindictive feelings; but grace says, following the example of the blessed Lord and His martyr Stephen, Father, forgive them, for they know not what they do."
Verse 15. "Rejoice with them that do rejoice, and weep with them that weep." We have been exhorted to the exercise of love, the discharge of the duties of benevolence, the forgiveness of enemies, and now we are admonished to sympathize in the joys and sorrows of our fellow:men, but especially of our fellow-Christians. These are the comely ways of the household of faith. Being rooted and grounded in love, these graces naturally flow forth as from their native fountain. What could possibly be more unlike the spirit of Christianity than a selfish indifference to all interests but our own! How much more like the blessed Master is the Christian who enters into the joys and sorrows of others as if they were his own! This is the true expression of the communion of saints-the unselfishness of those who are walking in the light of God's own presence-the only place where we lose our selfishness. " If we walk in the light as he is in the light, we have fellowship one with another." Outside of His presence we are selfish; in His presence we feel and act in the divine nature.
There is nothing so much to be deplored, so much to be guarded against, as the disposition that keeps a watchful eye over its own interests, but is blind and unbelieving to the interests of others. The Christian is saved by grace, he stands by grace, and ought to be the witness of grace in his spirit, words, and ways, at all times, and in all things, from the least to the greatest. His speech is to be always with grace, seasoned 'with salt. Grace is never to be absent; the whole bearing of the Christian is to be in grace, and " always." Salt to be introduced occasionally. The needed faithful word must not be withheld; but even then grace must shine. (Col. 4:6.) If we would faithfully express the spirit of the blessed Master, we must be gracious and generous in word and deed, and that, as far as possible, without partiality. But we shall soon find out that in nothing are we so feeble as in sympathy. The blessed One of John 11 only can fully meet the need in sympathy.
These are homely thoughts for thy meditation, O my soul. Could they not be more accurately defined? thou sayest. No, nothing can define thy path in grace but the eye and the heart, of Christ ever with thee. He must be before thee as thy pattern. Thy work can never be correct if thy model is not perfect. Hast thou learned to feel the joys and sorrows of others, as though they were thine own? Look again at thy Model: read, study, meditate on the unselfish love, the boundless grace, and the tender sympathy of thy Lord and Master in the Gospels. See Him there, in the majesty of divine goodness, yet meek and lowly in heart, supplying the poor with bread, and stooping in perfect grace to the fallen, the friendless, and the outcast. In all this He bath left us an example that we should walk in His steps. May the Lord give thee, my soul, and all of us, to know more of that true christian fellowship, which weeps with them that weep, and rejoices with them that do rejoice. There is really nothing more Christ-like, because there is nothing more, unselfish, than genuine sympathy. Does the welfare and happiness of others inspire us with joy? Do their afflictions and necessities affect us with sorrow-with a sympathetic sorrow that can only find relief in relieving the necessities, and in filling the heart with gladness that was bowed down with sorrow? May it ever be ours, to heighten the joy and to lessen the sorrows of others!
Verse 16. "Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits." The apostle now presses and amplifies the important question of harmony among Christians, but especially among those who are locally united as the assembly of God. " Be of the same mind one toward another." This plainly means that in the things of God there ought to be oneness of mind amongst His children. But we are here addressed as the children of faith, as those whose thoughts and affections, whose motives and objects are formed and governed by the word of God. When this is the case, there must be concord; the word of God being one; but whenever it is a question of human opinions, there must be discord, for each one will have his own opinion.
Oh, how shall we bewail the absence of unity even among the children of faith, who profess to own no authority in divine things but the word of God! We may indeed take up a sore lamentation, for even in the most scriptural communities, the wretched will of man, not content with the word of God, broaches new thoughts, and ere long presses with vehement zeal its fully formed theories. Personal influence must then take the place of the word of God, and as each mind must necessarily give the new idea its own complexion, the original thought will be multiplied into as many forms as the minds that have received it. Such are the fearful, but unavoidable consequences of departure from the word of God. If the Master held fast by what was plainly written, surely so should the disciple. " It is written-it is written," was the silencing reply to the tempter. " God says-God says," should preface all we advance on divine subjects. Nothing is easier than to quote scripture when we have it, but nothing is more difficult when it is not there.
We are aware that many speak of essentials and non-essentials; but there are no such distinctions in the word of God. All scripture is given by inspiration of God, and what He has written for us can never be non-essential. But all theories and observances springing from the human mind, however garnished with scripture, are not only non-essential but dishonoring to the word of God and ruinous to faith. Our ancestors, the reformers, clung tenaciously to many of the traditions of the old religion; but seeing it was wrong to hold them as traditions, and not willing to give them up, they searched for scriptures to justify their holding these loved relics. They found them in Rome, and then sought scripture to sanction them. In this way many things were imported into the christian church from the worship of pagans in the third and fourth centuries; and into the reformed churches from popery in the sixteenth. And even those Christians who have left all human for divine ground, may have brought more loved relics with them than they are aware of.
The Spirit's unity is " One body;" but human opinions have formed bodies innumerable. Scripture assumes that Christians are endeavoring to keep the unity of the Spirit-the unity of the Spirit's forming; and so presses unity of feelings, objects, and interests. " Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus. That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ...." "Fulfill ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind...." " Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you." Rom. 15:5, 6; Phil. 2:2 Cor. 13:11.
What meaneth-thou mayest well inquire, my soul-what meaneth this often-repeated precept, with so many of a kindred nature? "Be of the same mind one toward another." Rather, far, would we not answer. The heart sinks in shame, that a precept so becoming the children of one family, one hope, one destiny, should have been in all ages so utterly disregarded. And why? Pray why? Certainly not from zeal in pressing home the plain, simple word of God; that will stand on its own integrity and authority; but the self-importance which our own conceptions when promulgated give us, leads us on to a character of zeal which overlooks all other questions. Hast thou ever seen a man rise into a great heat from earnestly pressing the word of God home to the conscience? Possibly not. But how often hast thou seen the disciple of some supposed new light when closely questioned give way to anger, and, it may be, wind up in fierce contention? But the wrath of man worketh not the righteousness of the Lord.
Return, O my soul, to the word of God. Reverently bow to that holy word; receive nothing into the chambers of thy heart that thou findest not there. Have nothing to care for or contend for but Christ and His will, so far as thou knowest it. When that which is beyond thy comprehension is pressed upon thee as Of great importance, calmly listen, inquire, take it into the divine presence, and if it be of God, embrace it and hold it from Him. But if it be not of God, if it is not in His word, it is nothing to thee. See that thou boldest nothing from man; neither contend with thy brethren as to details which affect not the grand solid foundations of christian communion.
" Mind not high things, but condescend to men of low estate. Be not wise in your own conceits." The great idea in the first clause of the verse is amplified in the last three. Mutual disagreement is to be avoided on all occasions, and a spirit of kindness and union to be carefully cherished. And, inasmuch as there can be no greater hindrance to unity and love than pride, he now exhorts the saints not to be ambitious, but humble, and to watch against self-conceit.
It is natural for man to be aspiring to things above him, and to look with a measure of contempt on lowly persons and lowly pursuits. But the Christian must judge himself as to how far this worldly spirit has been mortified within him. We are cautioned against setting our minds on high things; or allowing our minds to be occupied with them; but rather, as the apostle says, " Set your affection on things above, not on things on the earth." It is difficult for the best of Christians to cast off completely the influence of rank and station in this life. Nothing seems to have a more tenacious grasp on the natural mind. It dies not but with the death of the body.
The phrase, " condescend to men of low estate," is not considered by the critics a happy one. It means rather to associate with them. The idea of condescension is quite contrary both to the teaching of the Lord and His servant; for it supposes the maintenance of worldly superiority in our own hearts, because it means showing kindness to the lowly in a patronizing way. " The kings of the Gentiles exercise lordship over them; and they
that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve." Luke 22:25-27.
What a contrast to the self-exalting and disdainful spirit of the world! How blessed to see it exemplified in the human path of the high and lofty One that inhabiteth eternity, whose name is holy, and enjoined by a servant of His whose qualities of mind and heart have found few, if any equals among men! Nowhere, perhaps, where they let out their thoughts and feelings, can one find the very opposite so painfully as among the Rabbis. Their scorn for the unlettered poor is unbounded. But indeed it is too natural to man as such. Hence we have exhortations to Christians. " He that saith he abideth in him ought himself so to walk even as he walked.
The meaning of the last clause, "Be not wise in your own conceit," is intimately connected with what has been already said. Still, every word of scripture has its own place, its meaning, its own application. Self-conceit, not unfrequently, is the offspring of weakness and ignorance. The mind becomes inflated from a fancied superiority to those around us, the opinions of the lowly are disregarded, and self-confidence naturally follows. So far as this species of pride manifests itself among Christians, the prosperity of the church is destroyed, and the blessing of the individual effectually hindered. May the Lord give us the spirit of a little child, humble, docile, dependent. " Be not wise in thine own eyes," says the wise man; "fear the Lord and depart from evil...." "Woe unto them that are wise in their own eyes," says the prophet, "and prudent in their own sight." Prov. 3:7; Isa. 5:21.
Verse 17. "Recompense to no man evil for evil. Provide things honest in the sight of all men." The apostle, having enjoined the christian duties of the brotherhood, now forbids the smallest indulgence in a contrary spirit towards anyone. Nothing is more natural to man than to return evil for evil. It has been observed that those of the most indolent and passive dispositions may be aroused to the strongest feelings of revenge, under the sense of injuries, real or supposed. This is the old nature, not the new: law, not grace: the first, not the last Adam. But whose are we? Whom do we follow? Which is it, law or grace? The Christian is called to be a witness, not of the first, but of the second Man; not of law, but of grace. He is to be the witness of grace for His absent Lord in this selfish, self-seeking world. If he falls from the exercise of this christian virtue, he may be ensnared by the enemy to show a spirit of revenge and retaliation.
How lovely, how heavenly, are the ways of grace! but oh! think, meditate, my soul, on the offensive, contemptible ways of wretched self. Seek, O seek, to be like Him, " who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously. Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes we are healed." (1 Peter 2:23, 24.) Did He bear my sins in His own body on the tree? Did He die for me and put them all away? And shall I, who have been freely forgiven ten thousand talents, unmercifully insist on the last farthing being paid of the hundred pence owing to me by my fellow-servant? Could anything be more unseemly in the eyes of heaven? But surely, thou wilt say, none who know Christ could ever cherish this spirit. None who are walking in the light and the joy of His presence; but if we are not living in the enjoyment of this grace ourselves, we shall be but poor witnesses of it to others. Nothing short of living, abiding, daily communion with the blessed Lord and His grace, will keep us above the temptations of making everything minister to the aggrandizement of self.
If professing Christians were to be tried by this test-returning good for evil, acting in grace-how many who have assumed that fair name would be found to have no real claim to it! But forget not, my soul, the word on which thou art meditating: " Recompense to no man"-no man, whatever he may be-" evil for evil." And remember also, that thou canst not be long in this world and engaged in its affairs, without having this grace brought into exercise. The golden rule, " Do unto others as you would that others should do unto you," is much too equitable, much too heavenly, in its character, for this world. Nevertheless, the Christian must walk so as to please Christ and to be a true witness of His Spirit, even though he should suffer earthly loss.
" Provide things honest in the sight of all men."
The critics tell us that our translation of this verse is not very happy, as it suggests an idea foreign to the meaning of the Greek. Paul does not mean to direct us to make provision for ourselves or families in an honest manner, which is probably the sense commonly attached to the passage by the English reader; but to act in such a manner as to command the confidence and good opinion of men. In
this view, the connection of this with the preceding member of the verse is obvious. " We must not recompense evil for evil, but act in such a way as to commend ourselves to the consciences of all men." That transparency of character and conduct in providing things good or comely, which
raises the Christian far above the idea of suspicion seems to be the true sense of this interesting clause. We may have heard Christians say when spoken to about something that seemed rather crooked, " Well, I have a good conscience myself on that point, and I don't care what any one else thinks of me." But this spirit is entirely contrary to the spirit of the precept before us, which literally means, "above suspicion before all men." And this agrees with the word of the apostle to the Thessalonians: " Abstain from all appearance of evil." The very opposite of the artifice so often used in order to gain our object. It is not enough that we abstain from what we know to be wrong, but we ought to avoid everything that would be a ground of just suspicion. Thus Paul wished others to be associated with him in the distribution of the alms of the church, " having regard to what was right, not only in the sight of the Lord, but also in the sight of men." 2 Cor. 8:20, 21.
How wonderful, we may well exclaim, is the wisdom, the fullness, and the minuteness of scripture! What phase, what intricacy, what secrecy, what subtlety of character, does it not lay bare in the open light of heaven! It is easy being a Christian in the church; even a negative one, if quiet and peaceable, may pass muster well; but oh! how difficult it is to be a true Christian in the world, and in all the activities of practical life! Oh, to be above all just ground of suspicion even
by the unbelieving, suspicious world! Lord, help! Keep us near to thyself; keep us looking at every word, and acting in the light of thy presence; may our prayer be constantly ascending; may thy grace be constantly descending; maintain us thus in communion that we may be strengthened day by day. Preserve thy many children, O Lord, from the ten thousand snares by which they are surrounded; may they not do their work to be seen of men, but may they be careful in all their ways to avoid that which would bring a reproach upon thy holy name. And if at any time they may be falsely accused, may they have grace to commit themselves to thee, Lord, who judgest righteously.
Verse 18. "If it be possible, as much as lieth in you, live peaceably with all men." All who know what human nature is, what the affairs of life are, know the difficulty of living at peace with all men. The apostle acknowledges the difficulty and limits the injunction by saying, " If it be possible." But the precept is plain and the duty most important; and the believer, notwithstanding the difficulty, is to do all in his power to live at peace with all men. " As much as lieth in you"-as to what is of you, as far as depends on you, live in the spirit of peace with all. The Christian is called, not only to preserve peace, but to be a peace-maker; and a blessing of peculiar honor and dignity belongs to all such. " Blessed are the peace-makers, for they shall be called the children of God." To recompense evil for evil necessarily leads to contention and strife, while peace is the happy fruit of a forgiving disposition.
But here, again, my soul, thou must weigh up things. Consider, I pray thee, that from the wickedness of those by whom thou art surrounded this may sometimes be impossible; but let nothing fail on thy part; ever guard against giving any occasion to any one to complain of thee. Living near to God is the surest way of living in peace with men; for when a man's ways please the Lord, He maketh even his enemies to be at peace with him. Avoid the snare of courting the favor and the praise of men, for this will surely lead thee to unfaithfulness in thy testimony. Some, in this way, may think themselves possessed of the spirit of peace; but it is rather a spirit of selfish indifference to the claims of Christ, and the salvation of our neighbors.
Much as thou art to seek after peace and pursue it, neither truth nor principle must be sacrificed to maintain it, either with the world or with Christians. The love of popularity is a great snare to many; even a Peter might be drawn aside for a moment by it; but Paul could not have peace on such terms. (Gal. 2) The great apostle, much as he loved peace and desired it, knew very little of it during the whole period of his life, because of his faithfulness. But though he had little outward peace, he was kept in perfect peace with God because his mind was stayed on Him. May we all know this solid, lasting peace with God, which the world neither can give nor take away.
Verse 19. "Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is mine; I will repay, saith the Lord." This is a kindred precept to the previous inj unction, not to render evil for evil: still, it is varied and amplified. The Christian, under any provocation, must never avenge himself; we must leave that matter to God, who, in His own good time, will certainly avenge His "dearly beloved." Nothing can be more touching and beautiful than these terms of endearment. Just when provoked and excited to retaliation by wicked and unreasonable men, the voice of tenderest love is heard rising above the strife of human passions: "Dearly beloved, avenge not yourselves, but rather give place unto wrath." Retire from the scene; give place to my government, because of the injury you have received. It is my prerogative to punish. " Vengeance is mine; I will repay, saith the Lord." See Deut. 32:35.
The knowledge of God, as the avenger of His people's wrongs, is not intended to awaken in our hearts the smallest desire that the divine vengeance should overtake our enemies. This we must watch against as a secret desire, for we are prone to count on the divine vengeance falling on those who have injured us; and such expectations are closely allied to the hope that it may come. This must be guarded against; it is natural to us, and bordering on the principles of the world. It is a most unhappy thing to be dwelling, either in our own minds, or in conversation with others, on the injuries-supposed or real-which we have received. How much happier to forget them, and commit ourselves and all our affairs into the hands of the Lord! To advance in arms against our enemies; to watch for their halting; to wait our opportunity to give out what we have been nursing within; to exaggerate their failures, that they may receive double for their sins; to rejoice inwardly when we think they have been repaid in their own coin, is to indulge a spirit entirely contrary to the mind of the Lord in the passage before us, and to the whole genius of Christianity. To the Lord alone rightfully belongs the prerogative of vindicating the innocent, and of punishing the guilty.
If this be the true meaning of our precept, and the word of the Lord can never be broken, what shall be the vengeance of God, ere long, on those who are constantly injuring, slandering, and persecuting the children of God-who make them the butt of their ridicule, and the objects of their jest and reproach? The injuries which they have sought to inflict on the unoffending disciples of Christ shall recoil upon themselves ten thousandfold. How little such people think of the awfully solemn fact, that wrath and vengeance belong to God!
But thou hast first to look to thyself, my soul; for who amongst us can say, No malice dwells in my heart; no desire to see an enemy fall; no secret rejoicing at the humiliation of a rival; no tendency to be my own avenger? Ah, no, these things are all deeply rooted in thy natural heart, and nothing but the faith that commits all into the Lord's hands can keep them from being openly manifested. What, then, am I to do with an enemy when he is before me? Hear the word of the Lord.
Verse 20. " Therefore, if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals offire on his head." The true Christian, notwithstanding his inoffensive walk, may have enemies, but he must not be the enemy of any man. Such is his position of grace in this world. He is called by the loftiest motives to be the true friend of all mankind. Instead of being his own avenger, he bends before the storm, looking to God, and seeks to render good service to his enemy in his need and distress. " If thine enemy hunger, feed him; if he thirst, give him drink." He not only abstains from vengeance, he manifests love. How truly sublime is the standard of the grace of God for His children's ways! He returns good for evil, kindness for injury, blessing for cursing. The expressions, feed him and give him drink, are figurative of all the duties of benevolence. By these means he seeks to conquer the enmity of his persecutors, and even change them into his friends.
" For in so doing thou shalt heap coals of fire on his head." Amongst the many interpretations which have been given of this somewhat difficult passage, we accept the one most generally received, and which best suits the whole context. To heap coals of fire on an enemy's head is to care for him, feast him, and treat him kindly, as the most effectual means of subduing him, of melting him down. Who ever conquered an enemy's heart by revenge? How many have been conquered by love? What was it that dissolved the hardness of our unyielding hearts? A Savior's love. " Let the effort be tried," says Charles Bridges; " surround the intractable metal beneath and above; not only putting it over the fire, but heaping coals of fire upon it. Few hearts are so obdurate as not to melt under the energy of patient, self-denying, burning love. If thine enemy will not recompense thee for all the good done to him, concern not thyself with that. The Lord shall reward thee. The God of love will honor His own image in His own children."
Few hearts, we believe, in ordinary life are so hard as to be able permanently to resist the influence of such love; but those who have read the exterminating wars of the papacy, and the rooting out of heresy by fire and sword, know well that the heart of Jezebel knows no relentings, but only grows harder and colder in the presence of beseeching, weeping, bleeding love. The hearts of the men of Jezebel, as one has said, " are sheathed in the triple iron of pride, cruelty, and bigotry;" and, we may add, can never be penetrated by the most overwhelming scenes of human love or suffering. But as the burning coals of returning good for evil, and the most patient kindness, have failed to melt them, they must answer to God, to whom wrath and vengeance belong. Those who refuse to be subdued by a love that burns like coals of fire must suffer the burning wrath of God forever. " Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest. This shall be the portion of their cup. Let burning coals fall upon them: let them be cast into the fire: into deep pits, that they rise not again." Psa. 11:6; 140:10.
Thus we see that true Christian kindness brings matters to a point. If the persecutor is softened, broken down, by the grace of the persecuted, so much the better for both; the end is gained; all is happy. But if he harden himself, and despise the patience and love that returns good for evil, his guilt is increased, and his judgment is of God.
Verse 21. "Be not overcome of evil, but overcome evil with good." This short verse should be the Christian's MOTTO through life. How beautiful, how heavenly, how unselfish, how Christ-like, when displayed in all its practical effects on the many details of real life! How God-like, who overcame all our evil with His good in Christ our Lord! "And now he would have us to be imitators of him in this grace, which wins the victory in his sight and to our own consciousness, even when we may seem most down-trodden before the world. For this is the victory that overcometh the world, even our faith-faith working by love." 1 John 5:4.
The burden of this beautiful chapter of precepts is plain. We are never to conquer evil by evil, but to treat our enemies with kindness. In the world we shall often have to experience evil in some form, but we must never allow ourselves to be provoked to the indulgence of a spirit of retaliation. The first display of temper is a defeat; the enemy has gained a victory. Men in general suppose that to resent an injury is only to spew a proper spirit. But the Christian's rule is Christ; not to be overcome by evil, but to overcome evil with good.
REFLECTIONS ON PRACTICAL CHRISTIANITY
We may search all the books of the most admired writers in the world; we may examine every code of morals, ancient and modern; but where shall we find such maxims as have just been the theme of our meditations? How unlike all human thoughts, laws, and systems! And even where the letter of the human law may correspond with the divine, the grand motive to its observance is wanting. The men of the world could not possibly understand the motives by which these duties of love are enjoined; such speak of what are called the laws of honor. The Christian may forget-alas! the great majority seem to have forgotten altogether-that these precepts of love naturally flow from the great doctrine of salvation by grace, and that he is thereby created in Christ Jesus unto good works, and ought to be their living expression. We may be very self-complacent over some small matter in which we made a fair show of returning good for evil, or at least in ceasing to quarrel with our fellow-Christian; but did we "put on, as the elect of God, holy and beloved, bowels of mercy, kindness, humbleness of mind, meekness, long-suffering. Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye." (Col. 3:12, 13.) It is natural to be well pleased with ourselves when we have taken no active part in the dispute, but mere negatives are infinitely below the sublime thought of the position and aggressive love of Christ in His disciples. " He that saith he abideth in him, ought himself also so to walk, even as he walked." (1 John 2:6.) This is the Christian's standard, and God will never lower it to suit the selfishness of man.
The harmony between the Old and the New Testament on this great subject of christian morals is perfect. Love in all ages must be the same as to its nature; it is too expressive in its character to be satisfied with mere negatives, or bare desires. The natural man would as soon think of cutting off his right hand as stretching it out to feed an enemy in distress; but not so the true disciple of Jesus, who died for His enemies.
We have a fine instance of this divine love in operation in the prophet Elisha; 2 Kings 6:21, 22. The Syrians, who had been smitten with blindness were led by the prophet into the midst of Samaria. The king of Israel, judging this to be a favorable opportunity to be revenged on his enemies, exclaimed, "My father, shall I smite them, shall I smite them? And he answered, Thou shalt not smite them: wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? Set bread and water before them, that they may eat and drink, and go to their master. And he made great provision for them; and when they had eaten and drunk he sent them away, and they went to their master. So the bands of Syria came no more into the land of Israel." This was God-like; this was divine; but most foreign to every thought of the king of Israel. " Shall I smite them, shall I smite them?" being repeated, argues a readiness to shed blood on the part of the king. " Never," says Bishop Hall, in his Contemplations on this passage, "Never did the king of Israel see a more pleasing sight than so many Syrian throats at his mercy But the charitable prophet soon gives an angry prohibition of slaughter. Thou shalt not smite them.... If it be victory thou aimest at, overcome them with kindness. Set bread and water before them, that they may eat and drink.
" Oh, noble revenge of Elisha, to feast his persecutors! to provide a table for those who had provided a grave for him! These Syrians came to Dothan full of bloody purposes to Elisha: he sends them to Samaria full of good cheer and jollity. Thus, should a prophet punish his pursuers. No vengeance; but this is heroical, and fit for christian imitation. The king of Israel hath done that by his feast which he could not have done by his sword. The bands of Syria will no more come by way of ambush or incursion into the bounds of Israel."
We have another equally noble example of the power of love in the most degenerate times of Judah. 2 Chron. 28:1-15. The prophet, Oded, met the children of Israel carrying into captivity two hundred thousand of their brethren, the children of Judah and Jerusalem, including women, sons, and daughters. But in place of slavery, through the touching appeals of the Lord's prophet, they were all set at liberty, and not only at liberty, but with every mark of tender affection. " And the men which were expressed by name rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon asses, and brought them to Jericho, the city of palm-trees, to their brethren; then they returned to Samaria."
We will only notice one other passage in the Old Testament, the one from which the apostle quotes, showing clearly that both were inspired by the same Spirit, and that the one stamps the other with divine authority. " If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink; for thou shalt heap coals of fire upon his head, and the Lord shall reward thee." (Prov. 25:21, 22.) Having dwelt at some length on the general bearing of this text, we would now conclude our reflections by earnestly entreating all our readers not to entertain the thought, so common, that all these precepts are impractible; that they are only ideal, something to be admired, but never to be actually practiced. This is unbelief, the suggestion of Satan, the language of the world and of our own corrupt hearts. Rather let us adopt the language of the apostle, and say, " I can do all things through Christ which strengtheneth me;" and surely this among the rest. May the Lord Himself give us to drink deeply into His blessed Spirit, so that the duty which now appears to be an impossible task, a heavy cross, may become our pleasure, our delight, our willing service. Phil. 4:13 Peter 3:8, 9.
London: G. Morrish, 20, Paternoster Square.