XIV

Using hospitality one to another without murmuring.We need only reflect on the narrative of the Acts of the Apostles to realise how large a part hospitality must have played in the early Church as soon as the preachers extended their labours beyond Jerusalem. The house of Simon the tanner, where Peter was entertained many days (ix. 43); the friends who at Antioch received Paul and Barnabas and kept them for a whole year (xi. 26); the petition of Lydia, "Come into my house, and abide there" (xvi. 15); and Jason's reception of Paul and Silas at Thessalonica (xvii. 7), are but illustrations of what must have been the general custom. Nor would such welcome be needed for the Apostles alone. The Churches must have been very familiar with cases of brethren driven from their own country by persecution, or severed from their own kinsfolk by the adoption of the new faith. To such the kind offices of the Christian congregations must have been constantly extended, so that hospitality was consecrated into a blessed and righteous duty. To be "given to hospitality" (Rom. xii. 13) is reckoned among the marks whereby it shall be known that believers, being many, are one body in Christ; andfrom the salutations in the last chapter of the Epistle to the Romans we can frame a picture of the large work of lodging and caring for strangers as it entered into the duties of a Christian life. The brethren at Rome are exhorted to receive and help Phœbe, the bringer of the Epistle, because she had been a succourer of many, and of Paul himself. Of Priscilla and Aquila, who are next named, we know that they were friends and fellow-workers with St. Paul in Corinth, and that in Ephesus they showed their Christian love toward the stranger Apollos; and not only so, but they provided a place where the brethren might assemble for their worship. Later on is mentioned Mary, who bestowed much labour on the brethren, Urbanus, a helper in Christ, and the households of Aristobulus and Narcissus, whole families made friends through the extension of hospitality. Of the mother of Rufus St. Paul speaks tenderly as his own mother also. The coupling together of Philologus and Julia suggests that they were husband and wife and had opened their doors to the brethren, and the notice of Nereus and his sister points to similar good offices. And from whatever place the Epistle was sent to Rome, there Tertius, St. Paul's amanuensis, was under the hospitable roof of Gaius, whom he speaks of as the host of the whole Church. Doubtless at times the burden might fall heavily on some of the poorer brethren. Hence the need for the Apostle's additionwithout murmuring. The word is the same which is used (Acts vi. 1) of the complaints of the Grecians. And in this matter, as in all, a sound mind would be called for, that loads might be placed by the Churches only on such as were able to bear them.

The intimate fellowship that would grow out of such exercise of kind offices must have been a power toencourage greatly the labourers for Christ. As they dwelt together, hours not given to public ministrations would be spent in private converse, and would knit the members together, and forward the common work. As St. Paul writes to Philemon, who appears to have been eminent in good offices, the hearts of the saints were refreshed by this godly intercourse. In friendly communion the love of all would wax warmer, zeal become more earnest, the weak would be strengthened, and the strong grow stronger.

According as each hath received a gift, ministering it among yourselves, as good stewards of the manifold grace of God.The close connexion betweengiftsandgraceis better marked in the Greek than it can be in the English. The χαρίσματα are bestowed upon us by the χάρις of God. But every word in the sentence is full of force. Each hath received a gift. None can plead his lack of faculty; none can claim exemption from the duty of ministering; none is so poor but he has something that he can lay out for the brethren. All have time; all have kind words: the least can give, what is the best of gifts, a good example. But what we have is not our own; it is received: and humility would teach us to believe that God has bestowed on us the powers which we are best fitted, by place and opportunities, to use in His service. None can say of any gift, "It is all my own; I may do with it as I please." God has set the world about us full of His exchangers. The poor, the feeble, the doubting, the fearful—these are God's bankers, with whom we may put out our gifts to usury. And Himself is the security for all that we deposit thus: "Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me." Hence we live under the responsibility of stewardship.And every man's gift is given to profit withal (πρὸς τὸ συμφέρον, 1 Cor. xii. 7). The Greek implies that it must be shared with others. Nor can any of us make it a profit to himself till he have found the way to make it profitable to his brethren.

That he may give more precision to his counsel, the Apostle proceeds 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 thatthey 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).

"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, blessedare ye; because theSpiritof glory and the Spirit of God resteth upon you."—1Peteriv. 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 inferredfrom 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 ὑμὶν). And the word is that which is constantly used oftemptation, 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 arefound 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 discerntheir 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, butdrivenforth, 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 pervertedin 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 deedsMakes deeds ill done!"

"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 dangerthat 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 theyareproving you; then wonder not that they are sent, butrejoice inasmuchas 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 theblessing 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 surelycome—"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.

"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 ifa man sufferas a Christian, let him not be ashamed; but let him glorify God in this name. For the timeis comefor judgement to begin at the house of God: and ifit beginfirst at us, whatshall bethe 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."—1Peteriv. 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 theword 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).

St. Peter has ranged these offences in a descending order, placing the least culpable last; and their compass embraces all that rightly might come under the ban of the law or incur the just odium of society. To suffer for such things would disgrace the Christian name; but there is no shame in suffering as a Christian, but rather a reason for giving glory to God. That the name was bestowed as a reproach seems probable from Acts xi. 26, and still more from the mocking tone in which it is used by Agrippa (Acts xxvi. 28); and in the earliest apologists we find this confirmed. "The accusationagainst us," says Justin Martyr, "is that we are Christians"; and in another place, "We ask that the actions of all those who are accused before you should be examined, so that he who is convicted may be punished as a malefactor, but not as a Christian."

But if a man suffer as a Christian, let him not be ashamed, but let him glorify God in this name.That is, let him be thankful and show his thankfulness that he has been called to bear the name of Christ and to suffer for it. The Authorised Version, adopting a different reading, has "on this behalf." But the sense is nothing different. He is to rejoice that this lot has befallen him, for it is of God's great mercy that we are purified here by trial; he who has not been tried has not entered on the way of salvation. "Let me fall into the hand of the Lord," was the petition of David; and they are more blessed who feel that hand in their correction than those who are cut away from it. It is a terrible lot to think of, if we be abandoned by Him to worldly prosperity. St. Paul congratulates the Philippians "because to them it had been granted, in the behalf of Christ, not only to believe on Him, but also to suffer on His behalf" (Phil. i. 29); and to another Church (Eph. iii. 13) he declares that his own tribulations, endured for their sakes, ought to be to them a glory, because they made known how precious those believers were in the sight of their heavenly Father for whose sake He allowed another to be afflicted that they might be drawn more effectually unto Him. And if this be so, how much cause have they to bless and glorify God who may be permitted to think that He is using their afflictions for a like purpose.

For the time is come for judgement to begin at the house of God.The time is come. Why does the Apostlespeak thus? Because the final era of Divine revelation has begun. God has spoken unto men by His Son, and He by His incarnation and death has brought life and immortality to light. The new and living way is opened. We live in the fulness of time, when the faithful, having the testimony of those who companied with Christ, can love Him, though they see Him not, can rejoice in Him, and can receive, with full assurance, the end of their faith, even the salvation of their souls. Such souls have their judgement here. With them God's judgement is neither postponed, nor is it penal. It is disciplinary and corrective both for themselves and others. They are the house of God, the pillar and ground of the truth, and can be set forth as the salt of the earth, the light of the world. Of such judgement and its purpose St. Paul also speaks to the Corinthians: "When we" (the servants of Christ) "are judged" (by suffering in this life), "we are chastened of the Lord, that we may not be condemned with the world" (1 Cor. xi. 32). All chastening while it lasts is grievous, yet afterward it yieldeth peaceable fruit unto them that have been exercised thereby. And by such chastisement God prepares Him witnesses to the truth and preciousness of Christianity; and so long as this time, which is now come, shall continue, so long will God try, and make judgement of, His servants in every generation.

In St. Peter's words we have an echo of prophecy. When the hand of the Lord carried Ezekiel in vision back from Babylon to Jerusalem, he heard the voice of God commanding the destroyers, "Begin at My sanctuary" (Ezek. ix. 6). Yet in that evil age some were found who had been sighing and crying for all the abominations that were done in the midst of the city.These holy ones, living in a naughty world, were God's witnesses, feeling His judgements, but receiving His mark on their foreheads, that they should not be destroyed with the sinners. Years passed away, and at length the Lord of the Temple has Himself come. He began His judgement at the house of God, casting out all that defiled it. But it then had become a mere "house of merchandise"; nay, at a later day He named it "a den of thieves." At last He left it for ever. Then it ceased to be God's house, and though it was spared some forty years, its fate was fixed when He went forth from it (Matt. xxiv. 1, 2) and said that not one stone of it should be left upon another. Henceforth He will have other temples in the hearts of those who worship Him in spirit and in truth. These are now the house of God. With them He exercises judgement constantly for their instruction and amendment. But it shall turn unto them for a testimony in the end. Not a hair of their head shall perish; in their patience they shall win their souls.

And if it begin first at us, what shall be the end of them that obey not the gospel of God?The Apostle joins himself with those of the house of God who will feel the pressure of temporal judgement. He is not forgetful of the Lord's saying, "Simon, behold Satan asked to have you that he might sift you as wheat, but I made supplication for thee that thy faith fail not" (Luke xxii. 31). He knows that he will be tried, but the end to him and all the faithful is that they may be brought into the Father's home. To those who obey not the Gospel the doom pronounced against the Temple answers the Apostle's question. They have had their days of probation, and are like to Jerusalem at the time of the Lord's lamentation, "If thou hadst known in this daythe things which belong unto peace! but now they are hid from thine eyes" (Luke xx. 42). They cannot be said to disobey a law of which they have not heard; the glad tidings have been preached unto them, but have found no welcome. As of the doomed city, so of them, it may be said, "Ye would not." After their hardness and their impenitent heart, they have treasured up for themselves wrath in the day of the revelation of the righteous judgement of God.

And if the righteous scarcely is saved, where shall the ungodly and sinner appear?The righteous is he who follows after righteousness, but who feels that, in the midst of his efforts of faith, he needs to cry, "Lord, I believe; help Thou mine unbelief." It is of God's mercy that He accepts the aim and purpose of our lives, and counts not by their results. All men are beset with temptation; in many things we all offend. Works of righteousness bear the taint; they come many a time from wrong motives. The best of us need both the Father's chastisement, and, like Peter, the Saviour's prayers, and the Holy Spirit's guidance. This is what the Apostle means by "scarcely saved." By Divine help Christ's servants are brought nearer and nearer to the ideal, "Be ye holy." But though they live not in sin, sin lives in them; and the warfare with evil is not ended till the burden of the flesh is laid aside. And as there are degrees in the progress of the righteous up the hill of faith, so are there in the falling away of the wicked; and St. Peter in his language appears to have had this in mind, for of the ungodly and sinner he uses a verb in the singular (φανεῖται). Where shallheappear? The man begins as the ungodly, a negative character: he thinks not of God; has no reverence for His law; puts Him away from all his thoughts. But in thisstate he will not long remain. There is no standing still in things spiritual. He who does not advance goes backward, and the ungodly soon becomes the wilful sinner. So sure is this development that the Apostle combines the two aspects of the wicked man's life, and asks, not, Where shall they, but Where shall he, appear?

For the judgement which for the righteous begins at God's house, and is wrought out in the trials of this life, awaits the disobedient when life is ended. The Apostle leaves his solemn question unanswered; but at that day there remaineth no more sacrifice for sins, only a fearful expectation of judgement. It is a fearful thing to fall into the hands of the living God then. Hence the greater blessedness of those who are taken into God's hand of judgement now. And thus the Apostle comforts the sufferers.

Wherefore let them also that suffer according to the will of God commit their souls in well-doing unto a faithful Creator.Again St. Peter goes back in thought to the words of Christ, "Father, into Thy hands I commend My spirit" (Luke xxiii. 46); and on these he builds his final exhortation, which contains within it consolation in abundance. The test of the faithful is his perfect trust. "Though He slay me, yet will I trust in Him" (Job xiii. 15), was the confession which marked Job as more righteous than his advisers. The Revised Version has varied the rendering of the final words in that passage in such wise as to explain how the trust is to be exhibited: "I will wait for Him"—wait, sure that the event will be for my comfort and His glory. This is the spirit which waxes strong in trial. "They that wait upon the Lord shall renew their strength" (Isa. xl. 31), says the prophet. "None that wait on theLord shall be ashamed," is an oft-repeated testimony of the psalmists (Psalms xxv. 3; xxxvii. 34; lxix. 6); and one whose name is a synonym for suffering tells us, "The Lord is good unto them that wait for Him" (Lam. iii. 25). To such trust St. Peter here exhorts, bidding specially them that suffer to rest on the Lord. Though they be punished in the sight of men, yet is their hope full of immortality, for the souls of the righteous are in the hand of God, a trust which they repose in Him while they live here, a treasure guarded by Him in the world to come. St. Paul knows of the efficacy of this perfect trust, for he writes to Timothy, "We labour and strive," counting bodily suffering as nothing, "because we have our hope set on the living God, who is the Saviour of all men, specially of them that believe" (1 Tim. iv. 10).

The Apostle links a holy life most closely with this trust in God. In well-doing commit your souls unto Him. No otherwise can His guardianship and aid be hoped for. But the Lord knoweth the way of the righteous, and with Him to know is to watch over and help. Nor should men sorrow when they suffer according to God's will. Rather it is cause for gladness. For conscience must tell them that they need to be purged from much earthly dross which clings about them. So the fire of trial may be counted among blessings.

And with two words of exceeding comfort St. Peter strengthens the believers in their trust. God is faithful; His compassions fail not: they are new every morning. In moments of despair the sorrowing Christian may feel tempted to cry out, with the Psalmist, "Hath God forgotten to be gracious? hath He in anger shut up His tender mercies?" (Psalm lxxvii. 10), but as he looksback on the path where God has led him he is convinced of the unwisdom of his questioning, and cries out, "This is my infirmity; I will remember the years of the right hand of the Most High."

And this faithful God is our Creator. In the council of the Godhead it was said in the beginning, "Let us make man in our image." And God breathed into his nostrils the breath of life, which made of him a living soul. From God's hand he came forth very good, but sin entered, and the Divine image has been blurred and defaced. Yet in mercy the same heavenly conclave planned the scheme for man's restoration to his first estate. The love which spake to Zion of old speaks through Christ to all mankind. "Can a woman forget her sucking child? Yea, she may forget; yet will I not forget thee" (Isa. xlix. 15). In the fulness of time God has sent His Son to take hold upon the sons of men, to wear their likeness, to live on earth and die for the souls which He has made. Trust, says the Apostle, in this almighty, unchanging love; trust God, your Father, your Creator. He will succour you against all assaults of evil; He will comfort and support you when it is His desire to prove you; He will crown you, with your Lord, when trials are no more.

"The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed: Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according unto God; nor yet for filthy lucre, but of a ready mind; neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock. And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away."—1Peterv. 1-4.

St. Peter's last lesson was full of consolation. He showed that it was from God's hand that judgements were sent upon His people to purify them and prepare them for His appearing. With this thought in their minds, he would have the converts rejoice in their discipline, confident in the faithfulness of Him who was trying them. He follows this general message to the Churches with a solemn charge to their teachers. They are specially responsible for the welfare of the brethren. On them it rests by the holiness of their lives and the spirit in which they labour to win men to the faith.The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed: Tend the flock of God which is among you.Therefore—because I know that theblessed purpose of trial is not always manifest, and because the hope of the believer needs to be constantly pointed to the faithfulness of God—I exhort you to tend zealously those over whom you are put in charge. "Elders" was the name given at first to the whole body of Christian teachers. No doubt they were chosen at the beginning from the older members of the community, when the Apostles established Churches in their missionary journeys. "They appointed for them elders in every Church" (Acts xiv. 23); and it was the elders of the Church of Ephesus that Paul sent for to Miletus (Acts xx. 17). And St. Peter here contrasts them very pointedly with those of younger years, whom he addresses afterwards. But after it became an official title the sense of seniority would drop away from the word.

It is clear from this passage that in St. Peter's time they were identical with those who were afterwards named bishops. For the word which follows presently in the text and is rendered "exercising the oversight" is literally "doing the work of bishop, or overseer." And in the passage already alluded to (Acts xx. 15-28) those who at first are called elders are subsequently named bishops: "The Holy Ghost hath made you bishops to feed the Church of God" (R.V.). As the Church grew certain places would become prominent as centres of Christian life, and to the elders therein the oversight of other Churches would be given; and thus the overseer or bishop would grow to be distinct from the other presbyters, and his title be assigned to the more important office. This had not come about when St. Peter wrote.

The humility, which he is soon about to commend to the whole body, the Apostle manifests by placinghimself on the level of those to whom he speaks: "I, who am a fellow-elder, exhort you." He has strong claims to be heard, claims which can never be theirs. He has been a witness of the sufferings of Christ. He might have made mention of his apostleship; he might have told of the thrice-repeated commission which soon supplies the matter of his exhortation. He will rather be counted an equal, a fellow-labourer with themselves. Some have thought that even when he calls himself a witness of Christ's sufferings he is not so much referring to what he saw of the life and death of Jesus, as to the testimony which he has borne to his Master since the pentecostal outpouring and the share which he has had of sufferings for Christ's sake. If this be so, he would here too be reckoning himself even as they, as he clearly intends to do in the words which follow, where he calls himself a sharer, as they all are, in the glory to which they look forward. Thus in all things they are his brethren: in the ministry, in their affliction, and in their hope of glory to be revealed.

He opens his solemn charge with words which are the echo of Christ's own: "Feed My sheep"; "Feed My lambs." Every word pictures the responsibility of those to whom the trust is committed. These brethren are God's flock. Psalmists and prophets had been guided of old to use the figure; they speak of God's people as "the sheep of His pasture." But our Lord consecrated it still more when He called Himself "the good Shepherd, that giveth His life for the sheep." The word tells much of the character of those to whom it is applied. How prone they are to wander and stray, how helpless, how ill furnished with means of defence against perils. It tells, too, that they are easy to be led. But that is not all a blessing, for thoughdocile, they are often heedless, ready to follow any leader without thought of consequences.

But they are God's flock. This adds to the dignity of the elder's office, but adds also to the gravity of the trust, a trust to be entered on with fear and trembling. For the flock is precious to Christ, and should be precious to His shepherds. To let them perish for want of tending is treachery to the Master who has sent men to His work. And how much that tending means. To feed them is not all, though that is much. To provide such nurture as will help their growth in grace. There is a food store in God's word, but not every lesson there suits every several need. There must be thoughtful choice of lessons. The elders of old were, and God's shepherds now are, called to give much care how they minister, lest by their oversight or neglect—

"The hungry sheep look up, but are not fed."

But tending speaks of watchfulness. The shepherd must yield his account when the chief Shepherd shall appear. Those who are watchmen over God's flock must have an eye to quarters whence dangers may come, must mark the signs of them and be ready with safeguards. And the sheep themselves must be strengthened to endure and conquer when they are assailed; they cannot be kept out of harm's way always. Christ did not pray for His own little flock of disciples that they should be taken out of the world, only kept from the evil. Then all that betokens good must be cherished among them. For even tiny germs of goodness the Spirit will sanctify, and help the watchful elder, by his tending, to rear till they flourish and abound.

To his general precept St. Peter adds three definingclauses, which tell us how the elder's duty may be rightly discharged, and against what perils and temptations he will need to strive:exercising the oversight, not of constraint, but willingly, according unto God. How would the oversight of an elder come to be exercised of constraint in the time of St. Peter? Those to whom he writes had been appointed to their office by apostolic authority, it may have been by St. Paul himself; and while an Apostle was present to inspire them enthusiasm for the new teaching would be at its height: many would be drawn to the service of Christ who would appear to the missionaries well fitted to be entrusted with such solemn charge and ministry. But even an Apostle cannot read men's hearts, and it was when the Apostles departed that the Churches would enter on their trial. Then the fitness of the elders would be put to the test. Could they maintain in the Churches the earnestness which had been awakened? Could they in their daily walk sustain the apostolic character, and help forward the cause both by word and life? Christianity would be unlike every other movement whose officers are human if there were not many failures and much weakness here and there; and if the ministrations of elders grew less accepted and less fruitful, they would be offered with ever-diminishing earnestness, and the services, full of life at the outset, would prove irksome from disappointment, and in the end be discharged only as a work of necessity.

And every subsequent age of the Church has endorsed the wisdom of St. Paul's caution, "Lay hands hastily on no man." Fervid zeal may grow cool, and inaptitude for the work become apparent. Nor are those in whom it is found always solely responsiblefor a mistaken vocation. As St. Paul's words should make those vigilant whose office it is to send forth men to sacred ministries, so St. Peter's warning should check any undue urging of men to offer themselves. It is a sight to move men to sorrow, and God to displeasure, when the shepherd's work is perfunctory, not done willingly, according to God.

In some texts the last three words are not represented, nor are they found in our Authorised Version. But they have abundant authority, and so fully declare the spirit in which all pastoral work should be done that they might well be repeated emphatically with each of these three clauses. To labouraccording to God, "as ever in the great Taskmaster's eye," is so needful that the words may be commended to the elders as a constant motto. And not only as in His sight should the work be done, but with an endeavour after the standard which is set before us in Christ. We are to stoop as He stooped that we may raise those who cannot raise themselves; to be compassionate to the penitent, breaking no bruised reed, quenching no spark in the smoking flax. The pastor's words should be St. Paul's, "We are your servants for Jesus's sake," his action that of the shepherd in the parable: "When he findeth it, he layeth it on his shoulders rejoicing." Such joy comes only to willing workers.

Nor yet for filthy lucre, but of a ready mind.We do not usually think of the Church in the apostolic age as offering any temptation to the covetous. The disciples were poor men, and there is little trace of riches in the opening chapters of the Acts. St. Paul, too, constantly declined to be a burden to the flock, as though he felt it right to spare the brethren. The lessons of the New Testament on this subject are very plain. When ourLord sent forth His seventy disciples, He sent them as "labourers worthy of their hire" (Luke x. 7); and St. Paul declares it to be the Lord's ordinance that they which proclaim the Gospel should live of the Gospel (1 Cor. ix. 14). To serve with a ready mind is to seek nothing beyond this. But it is clear both from St. Paul's language (1 Tim. iii. 3; Titus i. 7) and from this verse that there existed temptations to greed, and that some were overcome thereby. It is worthy of note, however, that those who are given up to this covetousness are constantly branded with false teaching. They are thus described by both the Apostles. They teach things which they ought not (Titus i. 11), and with feigned words make merchandise of the flock (2 Peter ii. 3). The spurt of self-seeking and base gain (which is the literal sense of St. Peter's word) is so alien to the spirit of the Gospel that we cannot conceive a faithful and true shepherd using other language than that of St. Paul: "We seek not yours, but you."

Neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock.This, too, is a special peril at all times for those who are called to preside in spiritual offices. The interests committed to their trust are so surpassingly momentous that they must often speak with authority, and the Church's history furnishes examples of men who would make themselves lords where Christ alone should be Lord. Against this temptation He has supplied the safeguard for all who will use it. "My sheep," He says, "hear My voice." And the faithful tenders of His flock must ever ask themselves in their service, Is this the voice of Christ? The question will be in their hearts as they give counsel to those who need and seek it, What would Christ have said to this man or to that?The same sort of question will bring to the test their public ministrations, and will make that most prominent in them which He intended to be so. Thus will be introduced into all they do a due proportion and subordination, and many a subject of disquiet in the Churches will thereby sink almost into insignificance. At the same time the constant reference to their own Lord will keep them in mind that they are His servants for the flock of God.

While he warns the elders against the assumption of lordship over their charges, the Apostle adds a precept which, if it be followed, will abate all tendency to seek such lordship. For it brings to the mind of those set over the flock that they too are but sheep, like the rest, and are appointed not to dominate, but to help their brethren.Making yourselves ensamples to the flock.Christ's rule for the good shepherd is, "He goeth before them, and the sheep follow him" (John x. 4). The weak take in teaching rather from what they see than from what they hear. The teacher must be a living witness to the word, a proof of its truth and power. If he be not this, all his teaching is of little value. The simplest teacher who lives out his lessons in his life becomes a mighty power; he gains the true, the lawful lordship, and—

"Truth from his lips prevails with double sway."

The Apostles knew well the weight and influence of holy examples. Hence St. Paul appeals continually to the lives of himself and his fellow-workers. We labour, he says, "to make ourselves an ensample unto you that ye should imitate us" (2 Thess. iii. 9); Timothy he exhorts, "Be thou an ensample to them that believe" (1 Tim. iv. 12), and Titus, "In all thingsshowing thyself an ensample of good works" (Titus ii. 7). Nothing can withstand the eloquence of him who can dare to appeal to his brethren, as the Apostle does, "Be ye imitators together of me, and mark them which walk so as ye have us for an ensample" (Phil. iii. 7), and "Be ye imitators of me, even as I also am of Christ" (1 Cor. xi. 1). Such pattern shepherds have been the admiration of every age. Chaucer, among his pilgrims, describes the good parson thus:—

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