GRACIOUS HOSPITALITY
We tend to evaluate ourselves based on what we believe, but we may tend to evaluate others based on what they do. Those outside the church do the same thing. While this is different from James’ warning not to evaluate others on what this wear or look like, it is another type of “judging” other people. We can have the right doctrines, but it’s how we live out those truths that makes a difference to those around us. Jesus said, “By everyone will know that you are My disciples, if you love one another” (John 3:35). So, Jesus was saying essentially that we should not be judging others in any manner. Our graciousness and hospitality to those outside our circle of friends attracts people to the gospel we profess. Would it be better to not consider how we think of or evaluate people on what they do, but be gracious to them for an opportunity to expose them to the gospel?
Read 1 Peter 4:7
But the end of all things is at hand – Peter keeps the history of the deluge before his eyes, finding a parallel to the state of the Jews in his own time in that of the antediluvians (defined as the time between the fall of man and the Flood) the days of Noah. In Genesis 6:13, God said unto Noah, the end of all flesh is come before me. This was spoken at a time when God had decreed the destruction of the world by a flood. Peter says, the end of all things is at hand; and this he spoke when God had determined to destroy the Jewish people and their polity by one of the most signal judgments that ever fell upon any nation or people.
In a very few years after Peter wrote this epistle, even taking it at the lowest calculation, A.D. 60 or 61, Jerusalem was destroyed by the Romans. To this destruction, which was literally then at hand, the apostle alludes when he says, the end of all things is at hand; the end of the temple, the end of the Levitical priesthood, the end of the whole Jewish economy, was then at hand. New Testament writers described the times following Jesus’ resurrection and ascension as the “last days”, anticipating Jesus’ return. Peter was saying to be alert. If these words could be taken in any general sense, then we might say to every present generation, the end of all things is at hand; the end of all the good which the wicked enjoy, and the end of all the evil which the righteous suffer.
Be – sober and watch unto prayer – Be sober – make a prudent and moderate use of all you possess; and watch against all occasions of sin; and pray for the supporting hand of God to be upon you for good, that ye may escape the destruction that is coming upon the Jews, and that ye may be saved from among them when the scourge comes. Be looking out for the end of all things in such a manner as to lead you to embrace all proper opportunities for prayer. Compare the notes at Matthew 26:39, Matthew 26:41. The word rendered watch, means to be sober, temperate, abstinent, especially in respect to wine; then watchful, circumspect. The important truth, then, taught by this passage is, “that the near approach, of the end of all things should make us serious and prayerful.” The Greek structure stresses that Peter desired prayer to result from people’s serious and disciplined lifestyles. As they considered both the importance and relative brevity of life, they would realize they must pray to God regularly.
Read 1 Peter 4:8-9
For charity shall cover the multitude of sins – Love to another shall so cover or hide a great many imperfections in him, that you will not notice them. This passage is quoted from Proverbs 10:12; “Love covers all sins.” For the truth of it we have only to appeal to the experience of everyone:
(a)True love to another makes us kind to his imperfections, charitable toward his faults, and often blind even to the existence of faults. We would not see the imperfections of those whom we love; and our attachment for what we esteem their real excellencies, makes us insensible to their errors.
(b)If we love them we are ready to cover over their faults, even those which we may see in them. Of love the Christian poet says: “Tis gentle, delicate, and kind”.
The passage before us is not the same in signification as that in James 5:20, “He which converts the sinner from the error of his way shall save a soul from death and shall hide a multitude of sins.” See the notes at that passage. That passage means, that by the conversion of another the sins of him who is converted shall be covered over, or not brought to judgment for condemnation; that is, they shall be covered over so far as God is concerned: this passage means that, under the influence of love, the sins of another shall be covered over so far as we are concerned; that is, they shall be unobserved or forgiven. The language used here does not mean, as the Romanists maintain, that “charity shall procure us pardon for a multitude of sins;” for, besides that such a doctrine is contrary to the uniform teachings of the Scriptures elsewhere, it is a departure from the obvious meaning of the passage. The subject on which the apostle is treating is the advantage of love in our conduct toward others, and this he enforces by saying that it will make us kind to their imperfections and lead us to overlook their faults. It is nowhere taught in the Scriptures that our “charity” to others will be an atonement or expiation for our own offences. If it could be so, the atonement made by Christ would have been unnecessary. Love, however, is of inestimable value in the treatment of others; and imperfect as we are, and liable to go astray, we all have occasion to cast ourselves on the charity of our brethren, and to avail ourselves much and often of that “love which covers over a multitude of sins.”
Without grudging – Greek, “without murmurs;” that is, without complaining of the hardship of doing it; of the time, and expense, and trouble required in doing it. The idea of grudging, in the common sense of that word – that is, of doing it unwillingly, or regretting the expense, and considering it as ill-bestowed, or as not producing an equivalent of any kind – is not exactly the idea here. It is that we are to do it without murmuring or complaining. It greatly enhances the value of hospitality, that it be done on our part with entire cheerfulness. One of the duties involved in it is to make a guest happy; and this can be done in no other way than by showing him that he is welcome. Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as the representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love. “He that giveth, let him do it with simplicity,” that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain or upbraiding him with the favor we have conferred in him.
Read 1 Peter 4:10-11
Every man hath received the gift from God. This is a general rule laid down by the Apostle Paul, according to which, distribution of every kind, whether in things temporal or spiritual, is to be made, even according to the nature, quality, and quantity of the gift received. The greatest gift God bestows on men, next to himself, Son, and Spirit, and received by them in this life, is the special grace. God gives of his sovereign will and pleasure, liberally, abundantly, without the deserts of men, or conditions to be performed by them; of this kind are faith, repentance, hope, and love given. The next to this is the ministerial gift, or what qualifies men for the work of the ministry; which is not anything in nature, or what is acquired by art and industry, but is also the gift of grace. It is bestowed on some in a higher, on others in a lower degree: and besides these, there are the gifts of nature and providence, as human wisdom, and the knowledge of things natural and civil, riches and wealth, and the various good things of life. For there is nothing a man has in nature and in grace but what is a gift to him, and what he has received: and according to the measure of the gift received.
If the gift is to be special grace though that itself cannot be imparted from one to another, yet the knowledge of it may; and it becomes such who have an experience of the grace of God upon their hearts to make it known, both to particular friends in private conversation, and to the church of God in public. For the use and edification of others, and the glory of God’s grace, he is to minister to the supply of the poor; and as God has prospered him, he is to distribute to the necessities of others. As men freely receive, be it what it will, they should freely minister it, according to the nature and measure of it. As good stewards of the manifold grace of God; they should minister the same in proportion to their reception of them. Gifts for public usefulness are different one from another; one man has one gift, and another has another; or the same gift is not alike in all, in some greater, and in others less. They are accountable for them, and the use of them, to their great Lord and master and various are the doctrines of the grace of God. Temporal good things are given to men, not for their own use only, but for others; and they are but stewards of them; the original proprietor is God. To him they must give an account of their stewardship, and how they have used and disposed of the manifold gifts which God of his goodness has put into their hands.
If any man speaks let it be to explain or enforce God’s words, and edify his neighbor, let him do it as those did to whom the living oracles were committed. They spoke as they were inspired by the Holy Ghost. Those who undertook to teach others, should speak by the same influence or, if not under this immediate influence, should speak as or according to the oracles already delivered, grounding all their exhortations and doctrines on some portion of that revelation already given. This command is sent to every man upon earth in holy orders, in pretended holy orders, or pretending to holy orders. Their teaching should be what the oracles of God, the Holy Scriptures, teach and authenticate.
Of the ability which God gives, perhaps the ministering here may refer to the care of the poor, and the ability is the quantum of means which God may have placed in their hands. They are to minister this as coming immediately from God and lead the minds of the poor to consider him as their benefactor, that he in all things may be glorified through Christ Jesus. This is implied in the essence of any charitable act: the actor is not the author, God is the author; and the poor man should be taught to consider him as his immediate benefactor. Those who give anything as from themselves, rob God; for to him the praise for all good, and the dominion over all men and things, belong for ever and ever. God’s Word is certain. As we yield our lives to Him, He will take them and bless them for His purpose and glory.
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