to speak of gifts under two heads into which they are naturally
divided. First come those which St. Paul (Rom. xii. 6-8) ranges under
the head of prophecy, embracing therein teaching and exhortation
likewise: _If any man speaketh, speaking as it were oracles of God_.
The first Christian preachers must have gained their knowledge of the
life and teaching of Jesus by listening to the narratives of the
twelve, and must have gone forth to give their teaching orally. The
training of those who were appointed to minister in the various places
whither the apostolic missions penetrated must have been of the same
kind. In those first years there was work to be done which would seem
more important than the writing of a Gospel history. When such
preachers published to the congregations what they had learnt of the
Master's lessons, their sermons would be orally given, and though
conveying the same instruction, would be liable to constant
modifications of words. It was from such oral teaching that the
variations found in the Gospel narratives probably had their origin.
The preachers gave the spirit, and as nearly as possible the text, of
what they had been taught. Perhaps by memoranda or otherwise, they
would refresh their knowledge of the apostolic words, so as to adhere
as much as might be to what they had first received. The word
λόγια--oracles--which the Apostle here employs, seems intended to
remind such preachers and teachers that they now, as the Jews of old,
had received "living oracles" (Acts vii. 38), words by which spiritual
life was conveyed, to deliver to the Church. Those of them who were
Jews would call to mind how God's prophets had constantly prefaced
their message with "Thus saith the Lord" or concluded it with the
Divine accrediting, "I am the Lord"; and that the Christian prophet
must bear in mind that he is only an ambassador, and must abide by his
commission, if he would speak with authority, that as a steward he
must ever think of the account to be some day given of the "oracles of
God" (Rom. iii. 2) with which he was entrusted, and must "handle
aright the word of truth" (2 Tim. ii. 15). For all such is St. Peter's
admonition, _If any man speaketh, speaking as it were oracles of God_.
And next he turns to those gifts which are to be exercised in deeds,
and not in words: _If any man ministereth, ministering as of the
strength which God supplieth_. Under "ministry" St. Paul classes (Rom.
xii. 7, 8) giving, ruling, showing mercy. These are duties which
secure the temporal condition of the Church and her members. The New
Testament story suggests many offices which could be discharged by
those who had not devoted themselves in a special manner to the
ministry of the word. How much service would be called for by those
collections for the saints which St. Paul urges so frequently upon the
Churches! How many houses would find employment in such labours as
were exhibited in the home of Dorcas! How many a traveller, bent on
his secular work, would carry apostolic messages or letters to the
flocks of the dispersion! To these may be added those offices of mercy
which St. James describes as θρησκεία, outward acts of
religion, to visit the widows and fatherless in their affliction. The
strength which God supplieth embraces every faculty or possession, be
it wealth, administrative skill, or special knowledge. The physician
and the craftsman alike may spend their powers for Christ. All may be
consecrated, ministered, as supplied of God. And it is a gain to the
Church when, following the apostolic pattern, these duties of external
religion are severed from the prophecy, the spiritual work of the
teacher.
_That in all things God may be glorified through Jesus Christ, whose
is the glory and the dominion for ever and ever. Amen._ This is to be
the thought which animates all who minister: that each man's service
may be so rendered to his brethren that it will work for the glory of
God. And Christ has led the way. He testifies in His final prayer, "I
glorified Thee on the earth, having accomplished the work which Thou
hast given Me to do" (John xvii. 4). Of our work we can use no such
words. We are but unprofitable servants. In many things we offend all.
But all may labour in the Christlike spirit; and thus through Him,
through service rendered in His name and for His sake, will God be
glorified. The thought of Jesus humbling Himself, taking the form of a
servant, testifying of Himself, "The Son of man came not to be
ministered unto, but to minister, and to give His life a ransom for
many," can give a dignity to lowliest labour, and at the same time can
impart consolation to the true labourers, for whom this mighty ransom
has been paid, their inheritance won, their salvation achieved; while
the Conqueror of sin and death, their Redeemer, has taken His seat at
God's right hand, where worshipping spirits ever praise Him, saying,
"Worthy art Thou, our Lord and our God, to receive the glory, and the
honour, and the power" (Rev. iv. 11).
XIV
_THE BELIEVER'S DOUBLE JOY_
"Beloved, think it not strange concerning the fiery trial among
you, which cometh upon you to prove you, as though a strange
thing happened unto you: but insomuch as ye are partakers of
Christ's sufferings, rejoice; that at the revelation of His glory
also ye may rejoice with exceeding joy. If ye are reproached for
the name of Christ, blessed _are ye_; because the _Spirit_ of
glory and the Spirit of God resteth upon you."--1 PETER iv.
12-14.
After the benediction in ver. 11, we might have supposed that the
exhortations of the Apostle were ended. But he now proceeds to make
general application of the lessons which above (ii. 19) he had
confined to a particular class: the Christians who were in slavery.
And the times appear to have called for consolation. The Churches were
in great tribulation. St. Peter speaks here, more than in any other
passage of the Epistle, as if persecution were afflicting the whole
Christian body: _Beloved_--the word embraces them all--_think it not
strange concerning the fiery trial among you, ... as though a strange
thing happened unto you_. His strong word implies extreme suffering.
St. John uses it (Rev. xviii. 9, 18) of the burning up of the mystical
Babylon, and it is found nowhere else in the New Testament. A trial
meriting this description was harassing the Asian Christians; but
spite of the intensity of suffering, which may be inferred from his
language; he bids the converts not to wonder at it or deem it other
than their proper lot: "Think it not strange."
He does not enter upon reasons for his admonition, or he might have
selected a goodly list of Old Testament saints who for their faith
were called to suffer. For the Jewish brethren, Joseph and David,
Elijah and Micaiah, David and his companions in exile, Job and
Nehemiah, would have been forcible examples of suffering for
righteousness. The Apostle, however selects only the loftiest
instance. Christ, the Master whom they were pledged to serve, had
suffered, and had said, besides, that all who would follow Him must
take up the cross. Need they wonder, then, if in their case they found
the Lord's teaching coming true?
But, in describing the purpose of their trials, the Apostle introduces
some words which place their affliction in a distinct light: _Which
cometh upon you to prove you_--literally, for your proving
(πρὸς πειρασμὸν ὑμῖν). And the word is that which is constantly
used of _temptation_, whether sent of God or coming in some other way.
When viewed as a process of proving, the believers would be able to
find some contentment under their persecutions. God was putting them
to the test. He would know if they are in earnest in His service, and
so they are cast into the furnace, God's wonted discipline. The
prophet Zechariah tells both of the process, and the God-intended
result: "I will refine them as silver is refined, and will try them as
gold is tried; they shall call on My name, and I will hear them: I
will say, It is My people; and they shall say, The Lord is my God"
(Zech. xii. 9). And the Psalmist bears like testimony: "The Lord
trieth the righteous" (Psalm xi. 5), and says that for those who are
found faithful the end is blessedness: "We went through fire and
through water, but Thou broughtest us out into a wealthy place" (Psalm
lxvi. 12).
Such thoughts would yield comfort to those for whom St. Peter
immediately wrote. They were suffering for Christ's sake; their faith
in Him was being tested. But the Apostle's words are left for the
edification of all generations of believers. Throughout all time and
everywhere there has been abundance of grief and pain. How may
sufferers to-day participate in the apostolic consolation? How may
they learn to think it not strange that they are afflicted?
The Apostle's words supply the answer to such questions. And they are
no light or infrequent questionings both for ourselves and others. Men
are prone to lament over temporal losses or bodily sufferings, their
own or others', in tones which convey the idea that such trials will
in the end be compensated and made efficacious for the future blessing
of the sufferer. The New Testament has no such doctrine. "The trial
which cometh upon you to prove you," is St. Peter's expression. There
is much suffering in the world which is in no sense a participation of
the sufferings of Christ, in no sense a God-sent trial for proving the
faith of the sufferer.
Here, if honestly questioned, the individual conscience will give the
true answer; and if that inward witness condemn the life for no
excesses, of which suffering is the appointed fruit, if the bodily
pains be not the outcome of a life lived to the flesh, nor the sorrow
and poverty the result of follies and extravagance aforetime, then,
with the anguish and distress which God hath sent (for we may then
count them as of His sending), the Spirit will have bestowed light
that we may discern their purpose, light which will show us God's
hand weaning us from the world and making us ready for going home, or,
it may be, giving to others through us His teaching in message and
example. Then the enlightened and pacified soul will be able to
rejoice amid pain, conscious of purification; and will out of the
midst of sorrow see God's designs justified. Satan will look on such
times as his opportunity, and suggest to the Christian that he is
unduly afflicted and forgotten of God; but the joy which comes from
being able to look trouble in the face, as sent by a Father, drives
away despondency and puts the enemy to rout. He is triumphant who can
rest on a faithful God, with an assurance that with the temptation He
will also make the way of escape, that he may be able to endure it (1
Cor. x. 13).
But dare we then pray, as Christ has taught us, "Lead us not into
temptation"? Yes, if we ponder rightly on the purport of our petition.
Christ does not bid us pray to God not to try us; He Himself made no
such prayer for His disciples; He was Himself submitted to such trial:
"It pleased the Lord to bruise Him; He hath put Him to grief" (Isa.
liii. 10). Nay, one Evangelist (Mark i. 12) tells us how He was not
led, but _driven_ forth, of the Spirit into the wilderness to be
tempted of the devil. Yet He taught the prayer to His disciples, and
He did so because He knew both what was in man, and what was in the
world. In the latter since sin entered, the tempter has found manifold
enticements to lead men astray. All that belongs to the lust of the
flesh, the lust of the eyes, or the pride of life, riches, influence,
beauty, popularity, prosperity of every kind, may be used as tests of
faith, may be made to glorify God; but they can also be perverted in
the using. And there dwell within man strong desires, which he is
prompted to gratify at times, without heeding whether their
gratification be right or wrong; and when desire and opportunity meet,
there is peril to the tempted.
"How oft the sight of means to do ill deeds
Makes deeds ill done!"
And when desire has once gained the mastery, the next yielding is
sooner made; the forbidden path becomes the constant walk; the moral
principle--the Godlike in the conscience--is neglected; men grow
weaker, are led away of their own lusts and enticed.
On the other hand, if the unlawful desire be resisted from the first,
each succeeding conflict will offer less hardship, each new victory be
more easily gained, and the virtuous act will become a holy habit; the
man will walk with God. For this end God uses the evil, of which Satan
is the father, to be a discipline, and turns the snares of the enemy
into a means of strength for those whom he would captivate. Knowing
all this, Christ has left us His prayer. In it He would teach us to
ask that God should protect us in such wise that the desire to sin
which dwells within us may not be roused to activity by opportunities
of indulgence, or if we are thrown where such opportunities exist, the
desire may be killed in our hearts. Thus our peril will be lessened,
and we shall be helped to walk in the right way, through His grace.
Our strong passions will grow weaker, and our weak virtues stronger,
day by day.
And such a petition should check all overweening confidence in our own
power to withstand temptation, all overreadiness to put ourselves in
the way of danger that we may show our strength, and that we can
stand though others may fall. The sin and folly of such presumption
would be constantly present to St. Peter's mind. He could not forget
how his own faith failed when he would make a show of it by walking to
meet Jesus over the sea of Galilee. Still less could he forget that
utterance of self-confidence, which thought scorn of trials to come,
"Though I should die with Thee, yet will I not deny Thee." It needed
but the timid suggestion of a servant-maid to call forth that
manifestation of feebleness for which only tears of deepest penitence
could atone, and which remained the darkest memory in the Apostle's
life. He above all men knew to the full the need we have to pray,
"Lead us not into temptation."
And in respect of courting trial, even when the suffering to be
encountered would be allowed by all men to be suffering for
righteousness' sake, the New Testament gives us many lessons that we
should not offer ourselves to unnecessary danger. Our Lord Himself
(John viii. 59), when the Jews took up stones to cast at Him, hid
Himself and conveyed Himself out of harm's way. At another time we are
told, "He would not walk in Judæa because the Jews sought to kill Him"
(John vii. 1). St. Paul, too (2 Cor. xi. 33), to avoid uncalled-for
suffering, was let down by the wall of Damascus, and afterwards made
use of the dissensions of the Pharisees and Sadducees (Acts xxiii. 6)
to divert the storm which their combined animosity would have raised
against him. In this spirit St. Peter gives his counsel. "Make sure,"
he would say, "that the trials you bear are sent to prove you. Let
constant self-questioning testify that they _are_ proving you; then
wonder not that they are sent, but _rejoice inasmuch as ye are
partakers of the sufferings of Christ_." He who thus learns the
blessing of trial thanks the Lord for his troublous days. He has a
double joy, rejoicing in this life, sorrowful yet alway rejoicing; and
is assured that at the revelation of Christ's glory his joy shall be
still more abundant.
_If ye are reproached for the name of Christ, blessed are ye._ It was
a joy to the Apostles (Acts v. 41) at the beginning of their ministry
that they were counted worthy to suffer dishonour for the name. Their
offence is described as speaking in the name of Jesus, and filling
Jerusalem with their teaching. The feeling of their persecutors was so
strong that they were minded to slay them, but upon wiser counsel they
only beat them and let them go. St. Paul's commission to Damascus
(Acts ix. 14) was to bind all that called upon the name of Christ, and
his work after his conversion was to be "to bear Christ's name before
the Gentiles and kings and the children of Israel." What such
preaching would be, we gather from St. Peter's words (Acts ii. 22).
They taught men that Jesus of Nazareth, a Man approved of God by
powers, and wonders, and signs, had been crucified and slain by the
Jews, but that God had raised Him from the dead; that He was now
exalted by the right hand of God and was ordained of God (Acts x. 42)
to be the Judge of quick and dead; that to Him all the prophets bare
witness that through His name every one that believeth on Him should
receive remission of sins. St. Paul and the rest preached the same
doctrine. All that had happened in Christ's life was "according to the
Scriptures" (1 Cor. xv. 3, 4) of the Old Testament; Christ and Him
crucified (1 Cor. ii. 2), Jesus and the resurrection (Acts xvii. 18),
are the topics constant in his letters and on his lips. And for their
doctrine and their faith preachers and hearers suffered persecution
and reproach.
In our land suffering such as theirs is no more laid upon us, but for
all that the reproach of Christ has not ceased. Our days are specially
marked by a desire for demonstration on every subject, and it comes to
pass thereby that those who are willing in spiritual things to walk by
faith rank in the estimation of many as the less enlightened portion
of the world, and are pictured as such in much of our modern
literature. All that tells of miracle in the life of Jesus is by many
cast altogether aside, as alien to the reign of law under which the
world exists; and the Gospel narratives of the virgin-birth, the
wonderful works, the Resurrection, and the Ascension are treated as
the invention of the fervid imaginations of the first followers of
Jesus; while to cling to them as verities, and to their importance and
significance in the work of the world's salvation, stamps men as
laggards in the march of modern speculation. To accept the New
Testament story as the fulfilment of predictions in the Old is
reckoned by many for ungrounded superstition; and among the
unbelieving there are keen eyes still which gladly mark the slips and
stumblings of professing Christians, and throw the obloquy of
individuals broadcast upon the whole body.
To hold fast faith at such a time, to accept the Gospels as true and
their teaching as the words of eternal life, to see in Christ the
Redeemer appointed from eternity by the foreknowledge of God, and to
believe that in Him His people find remission of sins, to see and
acknowledge above the reign of law the power of the almighty
Lawgiver--these things are still beset with trials for those who will
live in earnest according to such faith; and if we receive less of
the blessing which St. Peter here speaks of as accompanying the
reproach of Christ, may we not fear that we exhibit less of the zeal
and fervour of the Christians to whom he wrote?
_Because the Spirit of glory and the Spirit of God resteth upon you._
In the former clause the Apostle, speaking of the joy of believers,
exhorted the converts to a present rejoicing, even in the midst of
sufferings, because these were borne for Christ's sake, that so, when
He shall appear in whose name they have suffered, their rejoicing may
be still more abundant. In like manner he seems here to regard their
blessedness in a double aspect. The Spirit of glory rests upon them. A
power is imparted to them whereby they accept their pains gladly, and
therein glorify God, and the same Spirit fills them with a sense of
future glory. Like Stephen before his persecutors, they become filled
with the Holy Ghost, their spirits are lifted heavenwards, and even
now they behold the glory of God, and Jesus sitting on the right hand
of God. Thus suffering is robbed of its sting, and Christ's reproach
becomes a present blessing.
St. Paul combines the same thoughts in his appeal to the Roman
Christians. "Let us rejoice," he urges, "in the hope of the glory of
God" (Rom. v. 2). This is the glory to be revealed in the presence of
Jesus Christ, that eternal weight of glory which affliction worketh
for us more and more exceedingly. But he continues, "Let us rejoice
also in our tribulations," knowing that by them we may glorify God in
our bodies, and that they are the pledge of glory to come. "For
tribulation worketh patience, and patience probation, and probation
hope, and hope putteth not to shame"--it will not be disappointed;
fruition will surely come--"because the love of God hath been shed
abroad in our hearts through the Holy Ghost which was given unto us."
This is the Spirit of God of which St. Peter here speaks. It rests
like the cloud of glory above the cherubim, and bestows all spiritual
power and blessing; it rests on the suffering believer, and gives him
rest.
The Authorised Version has here retained a clause which appears to
have been at first but an explanatory note, written in the margin of
some copy, and then to have been incorporated with the text: "On their
part He is evil-spoken of, but on your part He is glorified." We
cannot regret the preservation of such a note. It dates back to very
early times. The student who made it could write in the language of
the New Testament and in its spirit also. It gives us the sense which
was then felt to have most prominence and to be the most important.
The way of Christ was evil-spoken of, and it could be no strange thing
in those days for His followers to be put to fiery trial. Yet the
writer feels that the blessedness of the believer is most secured who,
regardless of blasphemers around him, strives with all his powers that
in his body, whether by life or by death, Christ shall be magnified.
XV
_THE RIGHTEOUS HAVE JUDGEMENT HERE_
"For let none of you suffer as a murderer, or a thief, or an
evil-doer, or as a meddler in other men's matters: but if _a man
suffer_ as a Christian, let him not be ashamed; but let him
glorify God in this name. For the time _is come_ for judgement to
begin at the house of God: and if _it begin_ first at us, what
_shall be_ the end of them that obey not the gospel of God? And
if the righteous is scarcely saved, where shall the ungodly and
sinner appear? Wherefore let them also that suffer according to
the will of God commit their souls in well-doing unto a faithful
Creator."--1 PETER iv. 15-19.
The Apostle now goes one step farther in his exhortations. The
brethren are suffering for Christ's cause, and may draw comfort from
Christ's example, and be encouraged to patience under their
persecutions. But these very sufferings, he would have them see, are
God's judgement on His servants in this world, that they may be
counted worthy of the kingdom of God, for which they are called to
suffer. They must be watchful not to deserve punishment for offences
that bring disgrace on themselves and on the cause of Christ.
_For let none of you suffer as a murderer, or a thief, or an
evil-doer, or as a meddler in other men's matters._ He appears to
divide these offences into two classes, made distinct by the
recurrence of ὡς, "as." The first three concern crimes of
which the laws of any land would naturally take cognisance.
"Evil-doer" was the word employed by the Jews when they brought our
Lord to Pilate: "If he were not an evil-doer, we should not have
delivered him up unto thee" (John xviii. 30). The last-named offence,
meddling in other men's matters, would bring upon the Christians
social odium and render them generally unpopular; and it was precisely
the kind of conduct likely to prevail in such a time. We have already
found the Apostle exhorting Christian subjects not to think lightly of
the duty of obedience to heathen rulers, and the like counsel was
given to Christian slaves with heathen masters and to Christian wives
with heathen husbands. Such persons would often be tempted to step
beyond their province with advice, and perhaps remonstrance, and to
display a sense of superiority in so doing which would be galling to
those who were of another mind. St. Peter's word to describe this
fault is his own, but the idea that such fault needed checking is not
wanting in the teaching of St. Paul, and may be taken as evidence that
such an interfering spirit prevailed. He speaks of those "who work not
at all, but are busybodies" (2 Thess. iii. 11), and to Timothy of
those who are "tattlers and busybodies" (1 Tim. v. 13).