Chapter 5

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.

CHRISTIAN REVENGE.[1]

[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.

CHRISTIAN LOVE AND THE COMMAND TO LOVE.

1. This, like the two preceding epistle lessons, is admonitory, and directs our attention to the fruits of faith. Here, however, Paul sums up briefly all the fruits of faith, in love. In the verses going before he enjoined subjection to temporal government--the rendering of tribute, custom, fear and honor wherever due--since all governmental power is ordained of God. Then follows our lesson: "Owe no man anything," etc.

2. I shall ignore the various explanations usually invented for this command, "Owe no man anything, but to love one another." To me, clearly and simply it means: Not as men, but as Christians, are we under obligations. Our indebtedness should be the free obligation of love. It should not be compulsory and law-prescribed. Paul holds up two forms of obligation: one is inspired by law, the other by love.

Legal obligations make us debtors to men; an instance is when one individual has a claim upon another for debt. The duties and tribute, the obedience and honor, we owe to political government are of this legal character. Though personally these things are not essential to the Christian--they do not justify him nor make him more righteous--yet, because he must live here on earth, he is under obligation, so far as outward conduct is concerned, to put himself on a level with other men in these things, and generally to help maintain temporal order and peace. Christ paid tribute money as a debt (Mt 17, 27), notwithstanding he had told Peter he was under no obligation to do so and would have committed no sin before God in omitting the act.

3. Another obligation is love, when a Christian voluntarily makes himself a servant of all men. Paul says (1 Cor 9, 19), "For though I was free from all men, I brought myself under bondage to all." This is not a requirement of human laws; no one who fails in this duty is censured or punished for neglect of legal obligations. The world is not aware of the commandment to love; of the obligation to submit to and serve a fellow-man. This fact is very apparent. Let one have wealth, and so long as he refrains from disgracing his neighbor's wife, from appropriating his neighbor's goods, sullying his honor or injuring his person, he is, in the eyes of the law, righteous. No law punishes him for avarice and penuriousness; for refusing to lend, to give, to aid, and to help his wronged neighbor secure justice. Laws made for restraint of the outward man are directed only toward evil works, which they prohibit and punish. Good works are left to voluntary performance. Civil law does not extort them by threats and punishment, but commends and rewards them, as does the Law of Moses.

4. Paul would teach Christians to so conduct themselves toward men and civil authority as to give no occasion for complaint or censure because of unfulfilled indebtedness to temporal law. He would not have them fail to satisfy the claims of legal obligation, but rather to go beyond its requirements, making themselves debtors voluntarily and serving those who have no claims on them. Relative to this topic, Paul says (Rom 1, 14), "I am debtor both to Greeks and to Barbarians." Love's obligation enables a man to do more than is actually required of him. Hence the Christian always willingly renders to the state and to the individual all service exacted by temporal regulations, permitting no claims upon himself in this respect.

5. Paul's injunction, then, might be expressed: Owe all men, that you may owe none; owe everything, that you may owe nothing. This sounds paradoxical. But one indebtedness is that of love, an obligation to God. The other is indebtedness to temporal law, an obligation in the eyes of the world. He who makes himself a servant, who takes upon himself love's obligation to all men, goes so far that no one dares complain of omission; indeed, he goes farther than any could desire. Thus he is made free. He lives under obligation to no one from the very fact that he puts himself under obligation to all. This manner of presenting the thought would be sustained by the Spirit in connection with other duties; for instance: Do no good work, that you may do only good works. Never be pious and holy, if you would be always pious and holy. As Paul says (ch. 12, 16), "Be not wise in your own conceits"; or (1 Cor 3, 18), "If any man thinketh that he is wise among you in this world, let him become a fool, that he may become wise." It is in this sense we say: Owe all men that you may owe no man; or, "Owe no man anything, but to love one another."

6. Such counsel is given with the thought of the two obligations. He who would perform works truly good in the sight of God, must guard against works seemingly brilliant in the eyes of the world, works whereby men presume to become righteous. He who desires to be righteous and holy must guard against the holiness attained by works without faith. Again, the seeker for wisdom must reject the wisdom of men, of nature, wisdom independent of the Spirit. Similarly, he who would be under obligation to none must obligate himself to all in every respect. So doing, he retains no claim of his own. Consequently, he soon rises superior to all law, for law binds only those who have claims of their own. Rightly is it said, "Qui cedit omnibus bonis, omnibus satisfecit," "He who surrenders all his property, satisfies all men." How can one be under obligation when he does not, and cannot, possess anything? It is love's way to give all. The best way, then, to be under obligation to none is, through love to obligate one's self in every respect to all men. In this sense it may be said: If you would live, die; if you would not be imprisoned, incarcerate yourself; if you do not desire to go to hell, descend there; if you object to being a sinner, be a sinner; if you would escape the cross, take it upon yourself; if you would conquer the devil, let him vanquish you; would you overcome a wicked individual, permit him to overcome you. The meaning of it all is, we should readily submit to God, to the devil and to men, and willingly permit their pleasure; we are to insist on nothing, but to accept all things as they transpire. This is why Paul speaks as he does, "Owe no man anything," etc., instead of letting it go at the preceding injunction in verse 5, "Render therefore to all their dues," etc.

LOVE FULFILS THE LAW.

"For he that loveth his neighbor hath fulfilled the law."

7. Having frequently spoken of the character and fruits of love, it is unnecessary to introduce the subject here. The topic is sufficiently treated in the epistle lesson for the Sunday preceding Lent. We will look at the command to love, in the Law of God. Innumerable, endless, are the books and doctrines produced for the direction of man's conduct. And there is still no limit to the making of books and laws. Note the ecclesiastical and civil regulations, the spiritual orders and stations. These laws and doctrines might be tolerated, might be received with more favor, if they were founded upon and administered according to the one great law--the one rule or measure--of love; as the Scriptures do, which present many different laws, but all born of love, and comprehended in and subject to it. And these laws must yield, must become invalid, when they conflict with love.