Chapter 4

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."