"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.