[Footnote 1: This and the last sermon are one in some editions. Hence
the paragraphs are numbered as one sermon.]
"Be not wise in your own conceits."
64. The lesson as read in the Church ends here. We shall, therefore,
notice but briefly the remaining portion. "Conceits," as here used,
signifies the obstinate attitude with regard to temporal things which
is maintained by that individual who is unwilling to be instructed,
who himself knows best in all things, who yields to no one and calls
good whatever harmonizes with his ideas. The Christian should be more
willing to make concession in temporal affairs. Let him not be
contentious, but rather yielding, since the Word of God and faith are
not involved, it being only a question of personal honor, of friends
and of worldly things.
"Render to no man evil for evil."
65. In the counsel above (verse 14) to "curse not," the writer of the
epistle has in mind those unable to avenge themselves, or to return
evil for evil. These have no alternative but to curse, to invoke evil
upon their oppressors. In this instance, however, the reference is to
those who have equal power to render one another evil for evil, malice
for malice, whether by acts committed or omitted--and usually they are
omitted. But the Christian should render good for evil, and omit not.
God suffers his sun to shine upon the evil and upon the good. Mt 5,
45.
"Take thought for things honorable in the sight of all men."
66. This injunction is similar to that he gives the Thessalonians (1
Thes 5, 22), "Abstain from all appearance of evil"; and the
Philippians (ch. 4, 8): "Whatsoever things are true, whatsoever things
are honorable, whatsoever things are just, whatsoever things are pure,
whatsoever things are lovely, whatsoever things are of good report; if
there be any virtue, and if there be any praise, think on these
things." The reference is purely to our outward conduct. Paul would
not have the Christian think himself at liberty to do his own
pleasure, regardless of others' approbation. Only in the things of
faith is such the Christian's privilege. His outward conduct should be
irreproachable, acceptable to all men; in keeping with the teaching of
first Corinthians, 10, 32-33, to please all men, giving offense
neither to Jews nor to Gentiles; and obedient to Peter's advice (1 Pet
2, 12), "Having your behavior seemly among the Gentiles."
"If it be possible, as much as in you lieth, be at peace with all
men."
67. Outward peace among men is here intended--peace with Christians
and heathen, with the godly and the wicked, the high and the low. We
must give no occasion for strife; rather, we are to endure every ill
patiently, never permitting peace to be disturbed on our account. We
must not return evil for evil, blow for blow; for he who so does,
gives rise to contention. Paul adds, "As much as in you lieth." We are
to avoid injuring any, lest we be the ones to occasion contention. We
must extend friendliness to all men, even though they be not friendly
to us. It is impossible to maintain peace at all times. The saying is,
"I can continue in peace only so long as my neighbor is willing." But
it lies in our power to leave others at peace, friends and foes, and
to endure the contentions of all. "Oh yes," you say, "but where would
we be then?" Listen:
"Avenge not yourselves, beloved, but give place unto the wrath of God:
for it is written, Vengeance belongeth unto me; I will recompense,
saith the Lord."
68. Note, in forbidding us to return blow for blow and to resort to
vengeance, the apostle implies that our enjoyment of peace depends on
our quiet endurance of others' disturbance. He not only gives us
assurance that we shall be avenged, but he intimidates us from
usurping the office of God, to whom alone belong vengeance and
retribution. Indeed, he rather deplores the fate of the Christian's
enemies, who expose themselves to God's wrath; he would move us to
pity them in view of the fact that we must give place to wrath and
permit them to fall into the hands of God.
The vengeance and wrath of God are dispensed in various ways: through
the instrumentality of political government; at the hands of the
devil; by illness, hunger and pestilence; by fire and water; by war,
enmity, disgrace; and by every possible kind of misfortune on earth.
Every creature may serve as the rod and the weapon of God when he
designs chastisement. As said in Wisdom of Solomon, 5, 17: "He shall
... make the creature his weapon for the revenge of his enemies."
69. So Paul says, "Give place unto wrath." I have inserted the words
"of God" to make clearer the meaning of the text; the wrath of God is
intended, and not the wrath of man. The thought is not of giving place
to the anger of our enemies. True, there may be occasion even for
that, but Paul has not reference here to man's anger. Evidently, he
means misfortunes and plagues, which are regarded as expressions of
God's wrath. Possibly the apostle omitted the phrase to avoid giving
the idea that only the final wrath of God is meant--his anger at the
last day, when he will inflict punishment without instrumentality.
Paul would include here all wrath, whether temporal or eternal, to
which God gives expression in his chastisements. This is an Old
Testament way of speaking. Phinehas says (Jos 22, 18), "To-morrow he
will be wroth with ... Israel." And Moses in several places speaks of
God's anger being kindled. See Numbers 11: 1, 10, 33. I mention these
things by way of teaching that when the political government wields
the sword of punishment against its enemies, it should be regarded as
an expression of God's wrath; and that the statement in Deuteronomy
32, 35, "Vengeance is mine," does not refer solely to punishment
inflicted of God direct, without instrumentality.
"But if thine enemy hunger, feed him; if he thirst, give him to drink;
for in so doing thou shalt heap coals of fire upon his head."
70. This teaching endorses what I have already stated--that the
Christian's enemies are to be pitied in that they are subjected to the
wrath of God. Consequently it is not Christian-like to injure them;
rather, we should extend favors. Paul here introduces a quotation from
Solomon. Prov 25, 21-22. Heaping coals of fire on the head, to my
thought, implies conferring favors upon the enemy. Being enkindled by
our kindness, he ultimately becomes displeased with himself and more
kindly disposed to us. Coals here are benefits, or favors. Coals in
the censer likewise stand for the favors, or blessings, of God; they
are a type of our prayers, which should rise with fervor. Some say
that coals represent the Law and judgments of God (see Psalm 18, 8,
"Coals were kindled by it"), reasoning that in consequence of the
Christian's favors, his enemy is constrained to censure himself and to
feel the weight of God's Law and his judgments. I do not think a
Christian should desire punishment to fall upon his enemy, though such
explanation of the sentence is not inapt. In fact, it rather accords
with the injunction, "Give place unto wrath"; that is, do good and
then wrath--the coals--will readily fall upon the enemy.
"Be not overcome of evil, but overcome evil with good."
71. With this concluding counsel, it strikes me, Paul himself explains
the phrase "coals of fire" in harmony with the first idea--that the
malice of an enemy is to be overcome with good. Overcoming by force is
equivalent to lending yourself to evil and wronging the enemy who
wrongs you. By such a course your enemy overcomes you and you are made
evil like himself. But if you overcome him with good, he will be made
righteous like you. A spiritual overcoming is here meant; the
disposition, the heart, the soul--yes, the devil who instigates the
evil--are overcome.
_Fourth Sunday After Epiphany_
Text: Romans 13, 8-10.
8 Owe no man anything, save to love one another: for he that loveth
his neighbor hath fulfilled the law. 9 For this, Thou shalt not commit
adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not
covet, and if there be any other commandment, it is summed up in this
word, namely, Thou shalt love thy neighbor as thyself. 10 Love worketh
no ill to his neighbor; love therefore is the fulfilment of the law.