THE KING’S BUSINESS
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“mind”—that is, think or affect—“high things.” He must “condescend,” or be led away with those of “low estate.” Is there not too much pride of wealth, of rank, of learning in the Church? Is there not too much coveting of the good will of the rich and those of high position? Preachers need to think just as much of the poor as of the rich members of the Church, and should be led by the humble. Probably a little more of this virtue would make the ministers and members of the church more respected among the working classes and the poor. Peacefulness’ (vv. 17-21). We are to live peaceably with all men “if we can” : that, is, if others will allow us to. Even God cannot have peace with some people; they won’t allow Him to. The believer must see to it that any lack of peace is not his fault. No vindictive spirit must be cherished. There must be a giving place unto the divine wrath—that is, we must not stand in the way of it as we do when we take things into our own hands, thereby intimating that we cannot trust God to make wrong things right. We must over come evil with good, and enmity with kind! ness. Such treatment is likely to melt hard1hearts. The Christian’s duty to himself is set forth in these verses as follows: First. He must be diligent in business (v. 11). Whether his business be religious or secular, he must be diligent in it. Second. He must have earnestness of spirit (v. 11). He must be boiling over as a caldron on the fire. Lukewarm Chris tians are nauseating. Religion on ice is not attractive. Third. He must be full of hopefulness, rejoicing in spirit (v. 12). To be joyful is not merely a Christian emotion and priv ilege," it is a positive duty. The object of hope is the coming of our Lord. Fourth. He must be patient under trials (v. 12). He must know how to suffer and recognize that suffering has its place in the development of Christian character (cf. Hebrews 12:5, 7, 8).
ial utterances ; “ministry” to practical Christian work; “exhortation” directs itself towards the will and calls for decisions ; “giving”—true benevolence—Is also a gift; “ruleth” indicates one who is placed in the front rank with a very heavy responsibil ity ; “mercy” is pity led to give itself up to service in visiting the sick and needy. All these gifts are to be used in unity with variety and along.the lines.that will build up the Church of God. Six things which should characterize the believer’s dealings with others are here set forth : “Sincerity” :(v.9). There must be no unreality, untruthfulness, or falsehood, all of which tend to weaken the confidence of members in each other. The believer must be sincere and without hypocrisy both Godward and manward. A professing Christian stands for something before the world. Let every Christian be that thing. H“Discrimination” (v.9). The believer must abhor that which is evil and cleave to that which is good. To “abhor” is stronger than to “hate.” “Hate” means concealed and cherished hatred. The word “abhor” meatfs hatred expressed, real intense loath ing. We must “cleave to that which is good.” We must cling to, be wedded to, have the deepest sympathy with, and be ready to assist in every good work. Generosity (v.13). This generosity must be exhibited towards the Church, the saints, and the stranger. Thè saints should have first claim to our distribution. It is our duty to “communicate,” distribute to, share in, have partnership with the necessities of the saints. The wants of our fellowmen we are to consider as our own. Such hos pitality we are to “pursue”—that is, it must be given not only when sought, but Chris tians must seek the opportunity of exer cising it. Sympathy (v. 12). We are to rejoice and weep. We must not fail either in congrat ulation on success or sympathy in sorrow. It is easier to weep with those who weep .than to rejoice with those who rejoice. Humility (v. 16). The believer must not
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