1. Here you have enumerated again a long list of eminently good works
enjoined upon Christians who believe and have confessed their faith
in the Gospel. By such fruits is faith to be manifest. Peter
classifies these works according to the obligations of Christians to
each other, and their obligations to enemies and persecutors.
2. Immediately preceding the text, Peter has been instructing
concerning the domestic relations of husband and wife; how they
should live together as Christians in love and companionship, giving
due honor and patiently and reasonably bearing with each other. Now
he extends the exhortation to Christians in general, enjoining them
to live together in Christian love, like brothers and sisters of a
household. In the rehearsal of many preeminently noble virtues and
works, he portrays the ideal church, beautiful in its outward
adornment, in the grace wherewith it shines before men. With such
virtues the Church pleases and honors God, while angels behold with
joy and delight. And what earthly thing is more desirable to man's
sight? What happier and more pleasing society may he seek than the
company of those who manifest a unity of heart, mind and will;
brotherly love, meekness, kindliness and patience, even toward
enemies? Surely, no man is too depraved to command such goodness and
to desire companionship among people of this class.
3. The first virtue is one frequently mentioned by the apostles.
Paul, for instance, in Romans 12, 16, says: "Be of the same mind one
toward another." Also in Ephesians 4, 3: "Giving diligence to keep
the unity of the Spirit in the bond of peace." Harmony is the
imperative virtue for the Christian Church. Before the other
virtues--love, meekness--can be manifest, there must first be concord
and unity of heart among all. It is impossible that outward
circumstances of human life be always the same; much dissimilarity in
person, station, and occupation is inevitable.
To this very unlikeness and to the natural depravity of flesh and
blood is due the discord and disagreement of men in this world. Let
one become conscious of personal superiority in point of uprightness,
learning, skill or natural ability, or let him become aware of his
loftier station in life, and he immediately grows self-complacent,
thinks himself better than his fellows, demands honor and recognition
from all men, is unwilling to yield to or serve an inferior and
thinks himself entitled to such right and privilege because of his
superiority and virtue.
4. Pride is the common vice of the world, and the devil fosters it
among his numerous followers thereby causing every sort of misery and
unhappiness, corrupting all ranks and stations, and rendering men
vicious, depraved and incapable of executing good. In opposition to
this vice the apostles diligently admonish Christians to be of one
mind, regardless of station or occupation, since every individual
must remain in the position to which he has been ordained and called
of God. All ranks and stations cannot be one. Particularly is this
true in the Church; for in addition to the outward difference of
person, station, and so on, there are manifold divine gifts unequally
distributed and varyingly imparted. Yet these many dissimilarities,
both spiritual and secular, are to be amenable to the unity of the
spirit, as Paul calls it, or a spiritual unity. Just as the members
of the physical body have different offices and perform different
functions, no one member being able to do the work of the other, and
yet all are in the unity of one bodily life; so also Christians,
whatever the dissimilarity of language, office and gift among them,
must live, increase and be preserved in unity and harmony of mind, as
in one body.
5. This matter of harmony is the first and most necessary commandment
enjoined by the doctrine of faith; ay, this virtue is the first fruit
which faith is to effect among Christians, who are called in one
faith and baptism. It is to be the beginning of their Christian love.
For true faith necessarily creates in all believers the spirit that
reasons: "We are all called by one Word, one baptism and Holy Spirit,
to the same salvation; we are alike heirs of the grace and the
blessings of God. Although one has more and greater gifts than
another, he is not on that account better before God. By grace alone,
without any merit of ours, we are pleasing to God. Before him none
can boast of himself."
6. How can I think myself better than another by reason of my person
or my gifts, rank or office? Or what more than I has another to boast
of before God concerning himself? No one has a different baptism or
sacrament, a different Christ, from mine, or grace and salvation
other than I have. And no individual can have another faith than have
Christians in general, nor does he hear any other Gospel or receive a
different absolution, be he lord or servant, noble or ignoble, poor
or rich, young or old, Italian or German. When one imagines himself
different from or better than his fellows, desiring to exalt and
glorify himself above others, he is truly no longer a Christian;
because he is no longer in that unity of mind and faith essential to
Christians. Christ with his grace is always the same, and cannot be
divided or apportioned within himself.
7. Not without reason did the beloved apostles urge this point. They
clearly saw how much depends upon it, and what evil and harm result
from disregard of the commandment. Where this commandment is
dishonored, schisms and factions will necessarily arise to corrupt
pure doctrine and faith, and the devil will sow his seed, which
afterwards can be eradicated only with difficulty. When once
self-conceit rules, and one, pretending more learning, wisdom,
goodness and holiness than his fellows, begins to despise others and
to draw men to himself, away from the unity of mind which makes us
one in Christ, and when he desires the first praise and commendation
for his own doctrine and works, his own preaching, then the harm is
already done; faith is overthrown and the Church is rent. When unity
becomes division, certainly two sects cannot both be the true Church.
If one is godly, the other must be the devil's own. On the other
hand, so long as unity of faith and oneness of mind survives, the
true Church of God abides, notwithstanding there may be some weakness
in other points. Of this fact the devil is well aware; hence his
hostility to Christian unity. His chief effort is to destroy harmony.
"Having that to contend with," he tells himself, "my task will be a
hard and wearisome one."
8. Therefore, Christians should be all the more careful to cherish
the virtue of harmony, both in the Church and in secular government.
In each instance there is of necessity much inequality. God would
have such dissimilarity balanced by love and unity of mind. Let
everyone be content, then, with what God has given or ordained for
him, and let him take pleasure in another's gifts, knowing that in
eternal blessings he is equally rich, having the same God and Christ,
the same grace and salvation; and that although his standing before
God may differ from that of his fellows, he is nevertheless in no way
inferior to them, nor is anyone for the same reason at all better
than or superior to himself.
9. In temporal affairs, every inequality in the world can be
harmonized by a unity of mind and heart. In relations other than
spiritual there is mutual love and friendship. How great the outward
dissimilarity between man and wife--in person, nature and employment!
likewise between masters and their subjects. Yet, in mutual
conscientiousness they mutually agree and are well satisfied with
each other. So it would be possible to enjoy life upon earth in peace
and happiness were it not that the devil cannot suffer it. He must
divide hearts and alienate love, allowing no one to take pleasure in
another. He who is illustrious, of noble birth, or has power or
riches, feels bound to despise others as silly geese or witless
ducks.