Exegetical and Hermeneutical Commentary of 1 Peter 4:8
And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.
8. And above all things have fervent charity ] It is to be regretted that the unintelligent desire for variation which the translators of 1611 took almost as their guiding principle, and in this instance, perhaps, their fondness for current theological terms, should have led them to obscure the unity of Apostolic teaching by using the word “charity” instead of “love.” The use of the same word in 1 Corinthians 13. helps us indeed to perceive the agreement of St Peter and St Paul, but we lose sight of the harmony between their teaching and that of St John. On the general precept and on the word “fervent” see note on chapter 1Pe 1:22.
for charity shall cover the multitude of sins ] The words are probably a quotation from Pro 10:12, where our English version, following the Hebrew, gives “Hatred stirreth up strife, but love covereth all sins.” It may be noted, however, that the LXX. version gives here an entirely different rendering, “Friendship covers all those who are not lovers of contention,” and that St Peter, though he commonly uses the LXX., must, in this instance, either have translated from the Hebrew, or, as seems more probable, have quoted the maxim as a current proverb The use of the same phrase in Jas 5:20, “He that converteth the sinner. shall hide a multitude of sins,” shews that the thought and the language were common to the two teachers. There remains the question, What is the meaning of the proverb? Whose are the sins that fervent love or charity will cover? (1) As the words meet us in Pro 10:12, the context determines its meaning, “Love covers (i.e. forgives and does not expose) the sins of others,” and so it is contrasted with the “hatred which stirs up strife.” (2) This may be the meaning here, “Love one another, for so only can you forgive freely as you are taught to do.” If we adopt this view, or so far as we adopt it, we can scarcely fail to connect it with the lesson which St Peter had once needed, as to the limit, or rather the non-limitation, of forgiveness His “multitude of sins” is the equivalent of the “seventy times seven” of our Lord’s teaching (Mat 18:22). (3) It lies in the nature of the case, however, that a maxim such as this should present different aspects. In Jas 5:20, e.g., the words “hide a multitude of sins” are equivalent not to forgiving sins ourselves, but to winning God’s forgiveness for them. And looking to the connexion between loving and being forgiven in Luk 7:47, we shall not be far wrong if we include that thought also as within the scope of the Apostle’s words, “Love above all things, for that will enable you to forgive others, and in so doing ye will fulfil the condition of being forgiven yourselves.” So taken, the proverb reminds us in its width of the familiar,
“The quality of mercy is twice blest;
It blesseth him that gives and him that takes.”
Fuente: The Cambridge Bible for Schools and Colleges
And above all things – More than all things else.
Have fervent charity among yourselves – Warm, ardent love toward each other. On the nature of charity, see the notes at 1Co 13:1. The word rendered fervent, means properly extended; then intent, earnest, fervent.
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 Pro 10:12; Love covereth all sins. For the truth of it we have only to appeal to the experience of everyone:
- 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.
- 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,
To faults compassionate or blind.
The passage before us is not the same in signification as that in Jam 5:20, He which converteth 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. Have fervent charity] . Intense love; for love shall cover a multitude of sins. A loving disposition leads us to pass by the faults of others, to forgive offences against ourselves, and to excuse and lessen, as far as is consistent with truth, the transgressions of men. It does not mean that our love to others will induce God to pardon our offences. See Clarke on Jas 5:20.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And above all things: see the like expression, Jam 5:12, and on the same occasion, Col 3:14.
Have fervent charity; not only labour after charity diligently and carefully, but let it be fervent, intense, strong.
For charity shall cover the multitude of sins; partly by preventing anger, railings, revilings, contentions, that they break not out, and partly by repressing, concealing, pardoning them when they do break out, 1Co 13:7; see Jam 5:20.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. above all thingsnot that”charity” or love is placed above “prayer,”but because love is the animating spirit, without which allother duties are dead. Translate as Greek, “Having yourmutual (literally, ‘towards yourselves’) charity intense.” Hepresupposes its existence among them; he urges them to make it morefervent.
charity shall cover themultitude, c.The oldest manuscripts have “covereth.”Quoted from Pr 10:12 comparePr 17:9. “Covereth”so as not harshly to condemn or expose faults; but forbearingly tobear the other’s burdens, forgiving and forgetting past offenses.Perhaps the additional idea is included, By prayer for them,love tries to have them covered by God; and so being theinstrument of converting the sinner from his error, “covereth a(not ‘the,’ as English Version) multitude of sins”; butthe former idea from Proverbs is the prominent one. It is not,as Rome teaches, “covereth” his own sins; for thenthe Greek middle voice would be used; and Pro 10:12;Pro 17:9 support the Protestantview. “As God with His love covers my sins if I believe, so mustI also cover the sins of my neighbor” [LUTHER].Compare the conduct of Shem and Japheth to Noah (Ge9:23), in contrast to Ham’s exposure of his father’s shame. Weought to cover others’ sins only where love itself does not requirethe contrary.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And above all things have fervent charity among yourselves,…. Not but that charity, or love, is to be exercised towards all men, even towards enemies, but more especially towards the saints, and that under such a consideration in which it cannot be exercised towards others; namely, as their brethren in Christ, and as belonging to him, as the children of God, as redeemed by Christ, and sanctified by the Spirit; and these not only such as are of the same nation, and belong to the same particular church and community, or of the same denomination, but all the saints everywhere, whether Jews or Gentiles, or of whatsoever name, and in whatsoever state and condition: and this love ought to be mutual and reciprocal, and to be warm and fervent, and not lukewarm and indifferent, as it too often is; and should be constant, “continued”, and “perpetual”, as the Vulgate Latin and Arabic versions here read: and this the apostle exhorts to above all things else; since outward sobriety, and watchings, and prayer, and all other duties, are nothing without this; this is the sum and substance of the law, and the fulfilling of it; and without this a mere knowledge of the Gospel, and a profession of it, are in vain, and therefore in the first place to be attended to. And especially for the following reason,
for charity shall cover the multitude of sins; referring to
Pr 10:12 not a man’s own sins, but the sins of others; and not from the sight of God, for from that only the blood and righteousness of Christ cover sins, even all the sins, the whole multitude of the sins of God’s elect; but from the sight of men, both of those against whom they are committed, and others; since charity, or true love, thinks no ill, but puts the best constructions upon the words and actions of fellow Christians, and does not take them up, and improve and exaggerate them, but lets them lie buried in oblivion: it takes no notice of injuries, offences, and affronts, but overlooks them, bears with them, and forgives them, so that they are never raked up, and seen any more; which prevents much scandal, strife, and trouble. The Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Arabic versions, read, “covereth”, as in
Pr 10:12.
Fuente: John Gill’s Exposition of the Entire Bible
Above all things ( ). See this phrase in Jas 5:12.
Being fervent ( ). Present active participle of and predicate accusative of adjective (from , to stretch out), stretched out, here only in N.T., “holding intent you love among yourselves.”
For love covereth a multitude of sins ( ). See Jas 5:20 for meaning, sins of the one loved, not of the one loving.
Fuente: Robertson’s Word Pictures in the New Testament
Fervent [] . See, on the kindred adverb fervently, notes on ch. 1 22.
Love covereth, etc. Compare Jas 5:20; Pro 10:12.
Fuente: Vincent’s Word Studies in the New Testament
1) “And above all things.” (Greek pro) “before” or “preceding” all things.
2) “Have fervent charity among yourselves.” Have or hold (Greek ektene) fervent, tenacious charity (Greek eis heautous) toward one another or yourselves, Joh 13:35.
3) “For charity shall cover the multitude of sins.” Because love covers or hides a multitude of sins, for instance fervent love keeps one from gossiping, talebearing, faultfinding, and criticizing harshly those he sincerely loves — or doing them any kind of harm, See?
Fuente: Garner-Howes Baptist Commentary
8 And above all things He commends charity or love as the first thing, for it is the bond of perfection. And he bids it to be fervent, or intense, or vehement, which is the same thing; for whosoever is immoderately fervent in self-love, loves others coldly. And he commends it on account of its fruit, because it buries innumerable sins, than which nothing is more desirable. But the sentence is taken from Solomon, whose words are found in Pro 10:12,
“
Hatred discovers reproaches, but love covers a multitude of sins.”
What Solomon meant is sufficiently clear, for the two clauses contain things which are set in contrast the one with the other. As then he says in the first clause that hatred is the cause why men traduce and defame one another, and spread whatever is reproachful and dishonorable; so it follows that a contrary effect is ascribed to love, that is, that men who love one another, kindly and courteously forgive one another; hence it comes that, willingly burying each other’s vices, one seeks to preserve the honor of another. (47) Thus Peter confirms his exhortation, that nothing is more necessary than to cherish mutual love. For who is there that has not many faults? Therefore all stand in need of forgiveness, and there is no one who does not wish to be forgiven.
This singular benefit love brings to us when it exists among us, so that innumerable evils are covered in oblivion. On the other hand, where loose reins are given to hatred, men by mutual biting and tearing must necessarily consume one another, as Paul says (Gal 5:15.)
And it ought to be noticed that Solomon does not say that only a few sins are covered, but a multitude of sins, according to what Christ declares, when he bids us to forgive our brethren seventy times seven, (Mat 18:22.) But the more sins love covers, the more evident appears its usefulness for the wellbeing of mankind.
This is the plain meaning of the words. It hence appears how absurd are the Papists, who seek to elicit from this passage their own satisfactions, as though almsgiving and other duties of charity were a sort of a compensation to God for blotting out their sins. (48) It is enough to point out by the way their gross ignorance, for in a matter so clear it would be superfluous to add many words.
(47) The quotation is from the Hebrew, and the sentence in the Sept. is evidently different. The same words are found also in Jas 5:20.
(48) ”Though charity, or benevolence, hides the faults of others from the severity of our censure, yet charity or almsgiving is totally unable to conceal our own from the observance of our all-righteous Judge. Indeed, the only cover for these, or to speak more properly, the discharge of all their stains, is faith, — is the blood of Christ, working with repentance towards God.” — Bishop Warburton, quoted by Bloomfield. — Ed.
Fuente: Calvin’s Complete Commentary
1Pe. 4:8-9 above all things being fervent in your love among yourselves; for love covereth a multitude of sins: using hospitality one to another without murmuring:
Expanded Translation
in preference to everything else, having an intense, earnest and fervent love among yourselves; for love covers (conceals, hides) a multitude of sins. Be hospitable toward one another without
_______________________
sulking and grumbling.
above all things being fervent in your love among yourselves
The last word is emphatic in the original. Why is this virtue so important? Peter had just spoken of the great calamity that was to fall round about them. Times were already difficult, and the persecution, trials, and hardships were soon to increase. Under such trying and extenuating circumstances, the church must be a loving and harmonious unit.
BEING FERVENTSee under 1Pe. 1:22, where we have a very similar exhortation.
love covereth a multitude of sins
That is, when love dominates a persons life and being, he is not a fault-finder or crank. The constant practice of sin should certainly arrest our attentionwhether in our life or in anothers. But when love is the controlling force in our lives, we will not be looking for sins in our brothers lives. Hatred stirreth up strifes, the Wise Man said, but love covereth all transgressions (Pro. 10:12). This same thought is expressed by Paul in his great eulogy on Love, when he said that love taketh not account of evil (1Co. 13:5).
God also covers our sins when He forgives us (Psa. 32:1, Jas. 5:20). For that reason, some have thought Gods love and forgiveness is here cited as an example to be imitated. The phrase may, however, simply be taken as a general truth.
using hospitality one to another
The word philoxenos comes from phileo, to love and xenos, stranger. Thus literally; kind to strangers, loving strangers. But strangers here is obviously to be taken in the sense of others (guests), that is, those outside your immediate household. We are to practice this virtue among ourselves as Christians. More is involved in this than just having Christian guests in our home. We should want them there, and treat them kindly and helpfully.
All too often this virtue is practiced by a few in the church who (bless their generous hearts) are thoughtful of those in need. Others, it seems, practice hospitality to a few of their select friends, while those who need assistance most go unhelped.
Hospitality among ourselves is to be practiced . . .
without murmuring
The way all of Gods work is to be done (Philip. 1Pe. 2:14). The word murmuring (goggusmos) sometimes referred merely to low and suppressed discourse, a muttering (Joh. 7:12). But more often, as here, it is an expression of secret and sullen discontentcomplaining or grumbling. Hospitality so rendered represents no virtue at allit only shows you have grudgingly complied to duty, Wont those guests feel so comfortable and relaxed in your home as you show your love for guests in this manner? God help us to serve Him and others out of a cheerful and ready mind!
Fuente: College Press Bible Study Textbook Series
(8) And above all things have fervent charity among yourselves.The original is far more vigorous: But before all things keeping intense your charity towards yourselves. St. Peter assumes that the charity is there, but insists on its not being suffered to flag in outward expression. (Comp. the same word in 1Pe. 1:22; also in Luk. 22:44; Act. 12:5; Act. 26:7.)
Shall cover.Properly, neither shall nor will, the right reading being present, covereth. The words are usually said to be a quotation from Pro. 10:12, Hatred stirreth up strifes, but love covereth all sins; but they are widely different from the LXX. in that passage, and also vary from the Hebrew; and as precisely the same variation occurs in Jas. 5:20, it seems more probable either that St. Peter had the passage of St. James consciously in his mind, or that the proverb was current and familiar to both writers in the form, Love covereth a multitude of sins. It is, therefore, unsafe to argue from the exact shade of meaning which the words bear in Pro. 10:12. To cover, in Hebrew, often means to forgive, the idea being that of an offensive object which you bury or hide by putting something else over it; see, for examples, Psa. 32:1; Psa. 85:2; and the place in Proverbs seems to mean that whereas a bitter enemy will rake up every old grudge again and again, one who loves will not allow even himself to see the wrongs done to him by a friend. If this sense be accepted here, it will imply that the Christians in Asia had a good deal to put up with from each other; but even so, the argument seems a little strained: Keep your charity at its full stretch, because charity forgives, however many the wrongs may be. It far better suits the context to take the proverb in the same sense as in St. James, without any reference to the Old Testament passage. In St. James it is usually taken to mean, He shall save (the converts) soul from death, and shall cover (i.e., procure for him the pardon of) a multitude of sins; but as the true reading there is his soul, it is more natural to suppose that St. James is holding up, as the reward of converting the sinner, that the person who does so shall save his own soul, and procure for himself the pardon of a multitude of sins. So here it seems obvious that St. Peter is urging charity as something which will be found advantageous when the end of all things comes; and the advantage he mentions is, because charity covereth a multitude of sins: i.e., the exercise of this grace makes up for a great many other shortcomings in the man. A very good case might be made out for a doctrine of Justification by Love.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. As to social relations, first of all stands intense love one for another. See notes on 1Pe 1:22-23.
Shall cover Rather, covers, as with a mantle.
Sins Not our own, but those of our brethren; their faults and offences, which love overlooks and forgives, reversing the too human rule of leniency for self and strictness for others. The Romanists vainly hold the apostle as meaning that deeds of benevolence to the poor procure pardon of sin, for, as Luther rightly says, “Faith only can cover sin for thee before God.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Above all things being fervent in your love among yourselves, for love covers a multitude of sins, using hospitality one to another without murmuring,’
Instead of indulging in ‘lasciviousness’ (‘lustful living’ – 1Pe 4:3) they were to be fervent (‘at full gallop’) in Christian love among themselves, because love counters much sin. And instead of indulging in wine-bibbing and revelry (1Pe 4:3) they were to offer true hospitality towards one another in full unity and harmony, ‘without murmuring’. Such love would provide great strength in difficult times, and the hospitality might well have been necessary for those who were being persecuted, and even possibly having their houses burned and their goods spoiled. In their problems they were to turn to each other, and find help from each other. (Note that the hospitality is ‘one to another’ as much as to those from outside).
‘Without murmuring’ may indicate that they must not be grudging in their hospitality, or it may indicate that their hospitality must not be used as a means of backbiting, gossiping, talking about other people’s sins behind their backs, making subversive plans or spreading rumours.
‘For love covers a multitude of sins’ might be seen as having as a background Pro 10:12, ‘love covers all transgressions’, which in the form in which Peter cites it may well have become a popular proverb. It is probably not a direct quote from the Old Testament because it is not in accordance with LXX, and it is the LXX which Peter usually quotes in this letter when citing the Old Testament, but if the words in MT had become an established proverb in Greek form well known in the churches then we can understand him citing it here, while at the same time having the Hebrew or Aramaic text of Proverbs in mind.
It may well be significant that in Proverbs the clause is preceded by, and in contrast with, ‘hate stirs up strifes’. This latter would tie in with Peter’s ‘without murmuring (i.e. without causing strifes)’. Thus ‘love covers a multitude of sins — using hospitality without murmuring’ can be seen as conveying the sense of the whole verse in Proverbs, both positive and negative, but in reverse order from Proverbs (although not necessarily in reverse order from the proverb that had resulted from it). It is a reminder that love and hate are not actually simply revealed by what we profess, (what hypocrites we can be), but by how we truly behave, how we think about people and what we say behind people’s backs. This connection with Proverbs would favour the meaning here that true love is the love that does not look censoriously upon the sins of others, but rather makes every reasonable excuse for them, and under no circumstances talks about them behind their backs (compare 1Co 13:4-13). Thus it ‘covers up a multitude of sins’ in the right way. In other words love makes us ready to overlook people’s many faults and thus be forgiving and merciful towards others. That does not mean that the sins do not matter. It means that we remember that we too are sinners.
But an added possible meaning of the words is that if we show true love towards our brothers and sisters by forgiving their sins in this way, then we can be sure that God will show His love for us in forgiving a multitude of our sins. This would tie in with Jesus’ words in connection with the Lord’s Prayer in Mat 6:14-15. ‘For if you forgive men their trespasses, your heavenly Father will forgive you your trespasses.’ Those words similarly provided an encouragement to show genuine love in this way. In other words the loving fellowship of Christians is one in which forgiveness is gladly given to others, covering up a multitude of sins, and is in turn joyously received from God, as He covers up for us an even greater multitude of our sins.
Comparison with Jas 5:20 may also, however, suggest the inclusion of a third thought and that is that by demonstrating love Christians will to some extent be compensating for a multitude of their own failures. All this explains why Jesus saw love as so important. It makes us better people, it makes us more considerate towards others, and it makes us the kind of people whom God can more easily forgive. >p> ‘Using hospitality one to another without murmuring.’ This could well particularly have in mind the needs of Christians who were being dispossessed by persecution and required shelter (Act 8:1; Heb 10:34), or, in a time when churches met in people’s houses, the need for their homes to be always open to their brothers and sisters. Such hospitality was to be given unstintingly and without any grumbling. But hospitality was in fact a regular requirement for Christians (Mat 25:35; Heb 13:2; Rom 12:13; 1Ti 3:2; Tit 1:8), and was a necessity for visitors because of problems related to inns, which were not of the highest standard and notorious as places of sin. And thus the exhortation must also be seen as having a more general application as well. But underneath it all is intended to lie the need for a willingness of heart to show practical love and concern for others.
Fuente: Commentary Series on the Bible by Peter Pett
1Pe 4:8. And above all things have fervent charity See on Jam 5:12. Lest they should imagine that the sobriety and prayer recommended in the preceding verse were all that was required of them, St. Peter here inculcates mutual love, as a principal part of their duty. They were to make conscience of all the duties of the Christian life, but to lay the greatest stress upon the most important; and this, both in the idea of St. Peter and St. Paul, is love. Comp. 1Co 13:13. Instead of charity, as we have frequently observed, the word should be rendered love. Have fervent love; for love will cover a multitude of sins. See Pro 10:12.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 4:8 . ] cf. Jas 5:12 .
( i.e. ) . The second exhortation. The participle shows that this and the first exhortation belong closely together. Luther translates inexactly: “have a burning love.” Love one to another, as the characteristic sign (Joh 13:35 ) of Christians, is presupposed; the apostle’s exhortation is directed to this, that the love should be (Bengel: amor jam praesupponitur, ut sit vehemens, praecipitur).
For , cf. chap. 1Pe 1:22 . There is nothing to show that the apostle gave expression to this exhortation with special reference to the circumstance “that in the case of his readers brotherly love was united with danger and persecution” (Schott).
[ ] ] A proverbial saying after Pro 10:12 : (the second half is incorrectly translated by the LXX. ): “Love covereth (maketh a covering over) all sins.” The sense of the words is evident from the first half of the verse; whilst hatred stirs up strife and contention (by bringing the sins of others to the light of day), love, with forgiving gentleness, covers the sins of others (and thus works concord). [247]
In its original meaning, accordingly, the proverb has reference to what love does as regards the sins of others; love in its essential nature is forgiveness, and that not of some, but of many sins; 1Co 13:5 ; 1Co 13:7 ; Mat 18:21-22 . In this sense Estius, Luther, Calvin, Beza, Piscator, Steiger, Wiesinger, Weiss (p. 337 f.), Schott, Fronmller, etc., have rightly interpreted the passage, which then, serving as the basis of the preceding exhortation, [248] is intended to set forth the blessed influence of love on life in the church. Hofmann unjustly denies this (Beza: caritatem mutuam commendat ex eo, quod innumerabilia peccata veluti sepeliat, ac proinde pacis ac concordiae sit fautrix et conservatrix. Wiesinger: “Only by the forgiving, reconciling influence of love, can the destructive power of sin be kept away from church life”). Steiger (with whom Weiss and Fronmller agree) explains: “the apostle recommends the Christians to extend the limits of brotherly love and to strengthen themselves in it , because true love covers a multitude of sins;” but this is not to the point, inasmuch as the covering of many sins is peculiar to the itself, and constitutes the reason why it should be . Several expositors (Grotius, etc.) understand the words to have the same meaning here as in Jas 5:20 (see Comment. in loc. ), that is, that love in effecting the sinner’s conversion, procures the divine forgiveness for his many sins; but, on the one hand, “the apostle does not here regard his readers as erring brethren, of whom it might be the duty of some to convert the others” (Wiesinger); and, on the other, “there is here not the slightest indication that the expression is not to be understood directly of the covering of sins as such, but of reclaiming labours” (Weiss).
Oecumenius already ( , ), and after him many Catholic expositors (Salmeron, Cornelius a Lapide, Lorinus, etc.), and several Protestants also (the latter sometimes, whilst distinctly defending the Protestant principle against Catholic applications of the passage [249] ), understand the maxim of the blessing which love brings to him who puts it into practice. But if Peter had wished to express a thought similar to that uttered by Christ, Mat 6:14-15 , he would assuredly not have made use of words such as these, which in the nature of them bear not upon personal sins, but on those of others. [250]
[247] As opposed to the view that Peter had this passage in his mind, de Wette asserts, that in “that case the apostle must have translated from the Hebrew the passage incorrectly rendered by the LXX. This, however, is in itself improbable, as he would then have written , or rather, (cf. Pro 17:9 ).” But though it may be questioned whether Peter quoted directly from it, there can be no doubt, as even Brckner, Wiesinger, and Weiss admit, that the proverbial phrase arose out of that passage.
[248] Hottinger: indicare videtur (better: indicat) incitamentum aliquod, quo christianis amor iste commendatur.
[249] Vorstius: intelligit Ap. caritatem in causa esse, ut non tantum proximi nostri peccata humaniter tegamus, verum etiam ut Deus nobis ex pacto gratuito nostra peccata condonet, non quod propter meritum seu dignitatem caritatis id fiat, sed quia caritas erga fratres conditio est, sine qua Deus nobis ignoscere non vult.
[250] De Wette gives a peculiar combination of the various interpretations: “As the love which is required of us is a common love, so the writer refers to the common sins still defacing the whole of Christian social life, but which, as single blemishes(!), are overshone, and made pardonable in God’s eye, by the light of that love which penetrates all; that is, in that this love produces mutual reconciliation and improvement.” On this Brckner remarks, that what is true here is the thought that reciprocalness is a characteristic not of love only, but of all her actions, i.e. “He whose love covers the sins of others, sees in like manner his own sins covered by the love of others.” But this makes “the interpretation only more artificial, and removes it still farther from the simple phraseology of our passage “(Weiss). Clemens Al. and Bernhard of Clairvaux ( Sermo 23 in Cant .) understand to mean the love of Christ(!).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2407
THE DUTY AND OFFICE OF CHRISTIAN LOVE
1Pe 4:8. Above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.
THE divine authority of our religion is fully established. Its external evidences demonstrate God to be its author; nor are its internal evidences less convincing. The tendency of Christianity is to assimilate us to God. All other religions have countenanced a vindictive spirit; but the religion of Jesus inculcates universal love. The New Testament lays the greatest stress upon this duty.
The injunction in the text proposes to our view,
I.
The duty inculcated
The term charity is to be understood of Christian love
[Many confine the sense of this term to almsgiving; but almsgiving is a very small part of what is implied in it. Charity includes the whole of our duty towards our neighbours [Note: Rom 13:9.].]
This charity or love is our indispensable duty
[Though an old commandment, it is enjoined as a new one [Note: 1Jn 2:7-8.]. Obedience to it is a sure test of our conversion [Note: 1Jn 4:7-8.]: it is a good evidence of conversion to ourselves [Note: 1Jn 3:14. former part.]; it is a satisfactory proof to others also [Note: Joh 13:35.]. A want of love manifests us to be in an unregenerate state [Note: 1Jn 3:14. latter part.].]
It ought to be cordial and fervent
[Worldly courtesy is but a faint image of Christian love. Love, if pure, and subordinate to God, cannot be too fervent. Our love of ourselves is the rule of love to others: our Lords love to us is the pattern also of this duty [Note: 1Jn 3:16.].]
We should above all things cultivate this disposition
[Love is the greatest of all Christian graces [Note: 1Co 13:13.]. If we attain to it, we fulfil the law of Christ [Note: Rom 13:8; Rom 13:10.]. But if we be destitute of it, nothing else will profit us [Note: 1Co 13:1-3.].]
The children of God should maintain it among themselves
[Benevolence is due even to our enemies. But there is an especial obligation in the saints to love each other [Note: Gal 6:10.]; their union with Christ, and with each other, demands it [Note: 1Co 12:25.].]
To promote a more uniform attention to this duty, we will consider,
II.
The argument with which it is enforced
The Apostles words may be considered as relating to,
1.
The sins of others
[To cover the sins of others (extenuating what we cannot approve; concealing what we cannot but condemn; and throwing a veil over, not errors only, but sins, yea, even a multitude of sins,) is the proper office of love [Note: 1Co 13:7. The duty of love does not, however, preclude ministers from censuring, or magistrates from punishing, the sins of men: they perform those acts officially; and in performing them, they obey, instead of violating, the law of love. But to men in their individual capacity, the text prescribes an invariable rule of duty. See Mat 18:22.]. From this office we should not depart, unless (as in the exercise of the ministerial or magisterial office) the honour of God, and the good of society, require it. A just regard to the great duty of love is of incalculable importance: first, to ourselves; for how can we expect to have forbearance exercised towards us, if we refuse it to others? Next, to the church; for how can the church be edified, if its members do not walk together in love? And lastly, to the enemies of the church, who will not fail to harden themselves in their iniquities, if evil reports in the church, and consequent dissensions and animosities, afford them any occasion. But mutual forbearance will never be exercised as it ought, without a deeply-rooted principle of love [Note: When we hate a person, we are ready on all occasions to speak of his faults; but this is not the way in which we treat those whom we tenderly love.]. Therefore we should cultivate this principle in order to maintain a becoming conduct [Note: Pro 10:12. in our translation seems to countenance, and almost to establish, this sense of the text; because it appears to have been cited by St. Peter. But the Apostles generally cited rather the Septuagint translation of the Scriptures: and in that the two passages do not at all correspond. The LXX. translate it thus: : . So that the apparent parallelism will not enable us to determine, with certainty, the sense of the text.].]
2.
Our own sins
[We must not, for one moment, think that our love, however fervent, can merit the pardon of our sins. Yet our pardon may be, and certainly is, suspended on the exercise of this divine principle. To this the whole Scriptures bear witness [Note: Mat 5:7; Mat 6:14-15 and Pro 16:6. See also Gal 6:7-8 and 1Ti 6:18-19. contrasted with Jam 2:13. Daniel even goes so far as to counsel Nebuchadnezzar .]; and the words in the original most naturally bear this sense [Note: means to cover sins from the sight of God, so that they shall not be noticed in the final judgment. See Psa 32:1-2 and Neh 4:5. In Jam 5:20, they will also bear that sense: and if we could divest ourselves of prejudice, we should more readily put that construction upon them in that passage; since it is not the converting of souls merely, but the love exercised in seeking to convert them, that entails this blessing on us. If we put a different construction upon them, we make them a mere tautology: but in the sense here affixed to them, they afford a strong additional motive for exertion.]. This sense of them also exactly accords with our Lords description of the day of judgment [Note: Mat 25:34-46. Come, &c. For, &c.Depart, &c. For, &c.]. Moreover, in this view the Apostles argument is far stronger than on the other construction of his words. Let it then operate as a strong incentive to mutual love; for with what measure we mete, it shall be measured to us again [Note: Mat 7:2.].]
Infer
1.
How justly reprehensible are the generality of Christians!
[There is a proneness in all to receive and propagate reports; but none are willing to have their own reputation blasted. Yet there are few who do not scatter defamation. Let us all be ashamed of and resist this sinful propensity; let us watch against every temptation or desire to indulge it; let us regulate our conduct by the law of love; let us study the Apostles description of charity [Note: 1Co 13:4-7.]; and let us attend to the exhortation of St. John [Note: 1Jn 3:18.].]
2.
How worthy of acceptation is the Gospel of Christ!
[A sense of Christs love to us produces love to him. When we love Christ aright, we shall love all his members [Note: 1Jn 5:1.]. This is the invariable effect wherever the Gospel prevails. The knowledge of our own sins will make us tender towards others. The forgiveness we have received will incline us to forgive others. The extent of Christs love to us will be the ground of our love to our fellow-sinners [Note: Joh 13:34.]. Let the Gospel then bring forth this fruit in our hearts and lives; we shall then experience the truth of that Divine assertion [Note: Psa 133:1.]. In the exercise of love is the foretaste of heaven itself.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
8 And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.
Ver. 8. Charity shall cover ] This is meant of mutual love, whereby we forgive offences one to another, and not that which should justify us before God in a Popish sense, as appears by the precedent words, and byPro 10:12Pro 10:12 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
1Pe 4:8 . , St. Peter emphasises the pre-eminent importance of love of man as much as St. cf. Joh 1:22 . put for in accordance with the saying thou shalt love thy neighbour as thyself as much as with the contemporary practice. , quotation of Pro 10:12 , love hides all transgressions which was adduced by Jesus (Luk 7:47 ). The plain sense of the aphorism has been evaded by the LXX ( ) and Syriac translators substitutes shame for love . The currency of the true version is attested by Jas 5:20 , he that converted a sinner .
Fuente: The Expositors Greek Testament by Robertson
above = before. App-104.
have, &c. = having your love toward (Greek. eis) one another intense.
fervent. Greek. ektenes. Only here and Act 12:5. Compare 1Pe 1:22.
charity. App-135.
among. App-104.
for, &c. Compare Pro 10:12. Jam 5:20.
Fuente: Companion Bible Notes, Appendices and Graphics
1Pe 4:8. -, love) Love is already presupposed to exist: the injunction is, that it be more vehement.- , because love covers a multitude of sins) Pro 10:12, Septuagint, , friendship shall cover all that are not contentious. Comp. Pro 17:9. He who greatly loves, covers the faults of him whom he loves, as many as they are: he turns away his own eyes from them, and, as far as is lawful, blinds others respecting them, and makes them the subject of prayer to God. And the Divine love attends such a love as this with aid and approbation, and rewards with a like return him also who loves: Mat 6:14. Love also is especially necessary on this account, because the Judge is at hand: Jam 5:9. And they are blessed whom the end of all things finds without sins, except such as are covered.
Fuente: Gnomon of the New Testament
sins
Sin. (See Scofield “Rom 3:23”).
Fuente: Scofield Reference Bible Notes
above: Col 3:14, Jam 5:12, 3Jo 1:2
fervent: [Strong’s G1618], “intense love; for love shall cover (or covers, [Strong’s G2572], in the present tense, as several copies read) a multitude of sins;” which seems a reference to the proverb, “love covereth all sins,” Pro 10:12. 1Pe 1:22, 1Co 13:1-13, 1Co 14:1, 1Th 3:12, 1Th 4:9, 1Th 4:10, 2Th 1:3, 1Ti 1:5, Heb 13:1, 2Pe 1:6, 2Pe 1:7
for: Pro 10:12, Pro 12:16, Pro 17:9, Pro 18:13, 1Co 13:7, Jam 5:20
shall: or, will
Reciprocal: Gen 9:23 – General Gen 13:8 – brethren Gen 24:18 – General Dan 4:27 – break Joh 15:12 – General Rom 12:9 – love Rom 12:11 – fervent 1Co 13:4 – suffereth 1Co 16:14 – General Eph 5:2 – walk Phi 4:8 – are lovely 1Jo 3:11 – that we 1Jo 3:23 – love 1Jo 4:21 – General 2Jo 1:5 – that we Rev 2:19 – charity
Fuente: The Treasury of Scripture Knowledge
INTENSE CHARITY
Above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.
1Pe 4:8
The charity about which St. Peter and St. Paul wrote is love; that love for each other, perfect, honest, intense (that is the word that brings out the true meaning of the original), which is the outcome of true and perfect love for God. It is love for every fellow-creature upon whom we see stamped the Image of the One Fatherbe he stranger or kinsman, friend or foelove such aswhat?such as God has for us.
Now this love has many marks and shows itself in many ways. You have only to read that thirteenth chapter of First Corinthians to see this. I wish to speak now only of one aspect of true charity. Have intense charity among yourselves, for charity covers [a better reading] a multitude of sins.
I. One mark of true charity is that it keeps us from spreading abroad, cackling over, exposing the faults and failings of others. Charity would always rather cover such up. There is a book of devotions in which one of the evening prayers contains these wordssome of you will recognise themVouchsafe both to our enemies and to ourselves constant charity. May we all have patience, kindness, and pity, and may envy, wrath, and bitterness be far from us! Ah! well may we daily use such words. This world would be a happier, a brighter world, were we all seeking heartily this spirit of true Christian love. The charity which covers sins shows itself in a spirit of true kindness. One who is truly charitable will never take pleasure in exposing the weaker side of a neighbours characterin blazing abroad anothers sins, but will seek rather to cover them. Do you not know how we do this in our own homeshow careful we are to keep secret the faults and failings of some member of the family? Not because we condone them, but for love of the erring one, and for the sake of the family! Do you not know how a wife will do this for her husband, a mother for her child? No one knows the sin, the failing, betteraye, no one mourns over it more, prays over it more than the brave, sad, true-hearted wife, the anxious, loving mother. Yes, the fault is there. They know itbut oh! it must be covered upthe hard, censorious, cold world must not get hold of itit must be covered up! Well, God would have us act thus towards every fellow man and woman, as we act in our own homes. Do we know something discreditable to another? Then do not, for the love of God, let us go and make it known in every home, and at every tea-table, and every tennis-party in the parish! That is not charity which turns up its hands and its eyes over poor So-and-sos sin, which the hearers never suspected till it was mentioned. It is the hateful spirit of envy, the opposite of charity, which is sorry for anothers success, and glad at his disgrace. There are some whose lives would be better, more hopeful lives to-day, had more charity of this kind been extended to them in days gone by.
II. Then charity shows itself in a spirit of patience.How impatient we are! how ready to take offence and feel ourselves slighted, when no slight whatever was meant, and when a little patience would have proved it. And we want patience in our judgment of others. Even when appearances are very bad indeed, and very much against one, charity says, Never mindbelieve the besthope the best. This may all be explained.
III. And finally, it tries to find something good, even in the worst.You know there are some people who always find a good word to say for another who is being abused in their presence. Lovable souls these whose presence in the world makes it warmer and brighter, of whom you hear it said sometimes, I have known So-and-so for tenfifteentwenty years, and I dont think I ever heard him say an unkind word about any one! It is a Christ-like spirit, this!
Rev. J. B. C. Murphy.
Illustration
There is an Eastern tradition which says that Jesus arrived one evening at the gates of a certain city, and He saw at the corner of the market-place some people gathered together looking at some object on the ground; and He drew near to see what it might be. It was a dead dog with a halter round his neck by which he appeared to have been dragged through the dirt; and a viler, a more abject, a more unclean thing never met the eyes of man. And those who stood by looked on with abhorrence. Faugh! said one, it pollutes the air. How long, said another, shall this foul beast offend our sight? Look at his torn hide, said a third, one could not cut even a shoe out of it! And his ears, said a fourth, all draggled and bleeding. And Jesus heard them; and looking down compassionately on the dead creature, He said, Pearls are not equal to the whiteness of his teeth! Then the people turned to Him with amazement, and said among themselves, Who is this? This must be Jesus of Nazareth; for only He could find something to pity and approve even in a dead dog. And, being ashamed, they bowed their heads before Him, and went each on his way. Is it not even thus that the good God looks upon us? Are we in His sight, the sight of the All Holy, any better than that dead dog in the eyes of the Eastern crowd? and yet He says of the most depraved, the most worthless, He was innocent once! I cannot but remember it! And precious beyond pearls is his soul in my sightAll souls are Mine.
(SECOND OUTLINE)
THE GREATEST OF THESE
Charity is the very queen of graces. There is only one word in our language which exactly and adequately represents the true, full meaning of charity, and that world is the golden one of love. It is directly from God, and most like God.
I. Its nature.It never faileth, and is as immortal as the soul itself.
(a) Brotherliness. While it is exercised in relation to all men, as a sanctified affection it is specially devoted to all them who are sanctified, to the Christian brotherhood. But it is not confined to these; it embraces those of every order, condition, age, and country; and rises infinitely superior to all the outward observances of religion, which are merely the scaffolding, not the building fitly framed together (Eph 2:19-22).
(b) Intensity. It is a burning affection. The flame on its altar is greater and higher and stronger by commiserating others, praying for others, helping others. It would transform this earth into another paradise; and in this desire it finds a heaven of delight.
II. Its action.Hatred, the opposite of love, finds an evil satisfaction in multiplying and exposing the sins of men. Not so charity (Pro 10:12; Pro 17:9). But whose sins does it cover? Those of the charitable man himself, or those of others? Some exceedingly wise men have said the first; but St. Peter speaks of the latter.
(a) It cannot delight in thinking on other mens sins, nor in talking about them. Malevolence can and does. Nay, it watches for eccentricities, miscarriages, blemishes, so that it may talk loudly and strongly of them.
(b) It never magnifies other mens sins, but rather lessens them. Not that it would apologise for sin, if that were possible, but it leans naturally towards the side of virtue.
(c) It always tries to hide other mens sins, that they may be concealed in obscurity. The sons of Noah took a garment and covered their father. Charity does the same with the sins of othersthrows the robe of mercy and pity over them. This is indeed God-like (Isa 43:25).
We should covet earnestly this best gift; and when we possess it we should cherish and display it; so shall we adorn our high profession, and glorify Him Whose grandest and sweetest name is love.
Fuente: Church Pulpit Commentary
1Pe 4:8. The original word for charity means such love for the brethren as causes one to have a genuine interest in their welfare. To cover the sins does not mean to shield another in wrong, for that would make the two equally guilty. But there are countless instances where the sins are not positively proved, or where there might be some question as to the extent of the wrong done, if any. In such cases we should exercise that charity that will give the other person the “benefit of the doubt.” If that is done the sins will be covered in that they will not be held against the other person nor be spread out publicly.
Fuente: Combined Bible Commentary
1Pe 4:8. Before all things having your love one to another intense. The and of the A. V. is cancelled by the R. V. and the best authorities. This exhortation and the following are put in the participial form, as being immediately connected with the broad counsels of 1Pe 4:7. The preference which is given to brotherly love is not given as if it were superior to prayer and the other virtues, or as if these were to be subordinated to the interests of that, but because without it nothing else can make the inner life of the Church what it should be. Neither is it brotherly love in itself that is enjoined (for that is taken for granted), but the duty of giving it fullest scope. It is to be cultivated with persevering intensity (Huther), as the disposition to which the soul without risk can surrender itself entirely, and which, the more it is cherished, adds new grace to sobriety and the other virtues, and deepens the life of the Church. On the fervent of the A. V. see 1Pe 1:22.
because love covereth a multitude of sins. A reason for the pre-eminence assigned to unreserved brotherly love. The reason is found in what love does now and naturally, within the Church. The better reading is the present covereth, not the future shall cover. The sentence recalls the similar statement in Pro 10:12. Although Peters version varies somewhat from it (e.g. in introducing a multitude for all, using a different term for sin, etc.), it is plain that he has the Old Testament statement in his mind, whether he is quoting directly from the Book of Proverbs or using what had come to be a current saying. The parallelism in which it is set with hatred makes its point quite clear. It is that love works for concord, throwing a covering over sins, forgiving them, excusing them, making as little of them as possible, while the genius of hatred is the opposite.Hatred stirs strife, aggravates and makes the worst of all, but love covers a multitude of sins: it delights not in undue disclosing of brethrens failings, doth not eye them rigidly, nor expose them willingly to the eyes of others (Leighton). This also is Peters idea. What he has in view is the influence of love upon the life of the Church. He speaks of it, therefore, as being of the nature to act as Paul describes it in his great hymn of charity, when he says it beareth all things, believeth all things, hopeth all things, endureth all things (1Co 13:7). Thus the sins referred to are our neighbours sins, and the covering meant is the veil of charity. The passage says nothing of the effect of love on ourselves. Far less does it lend any countenance to the Roman Catholic notion of a justification on the ground of a faith informed and animated by love. Neither is Peters meaning quite the same as that of James. The latter, also, makes use of this proverb (Jas 5:20), in illustration of what love is in relation to the sins of others. But the case which he has in view is that of the erring brother, and the covering of sins is that which love effects when it seeks and secures the brothers reclamation.
Fuente: A Popular Commentary on the New Testament
The next grace and virtue exhorted to, is that of charity, or mutual love amongst themselves: and observe with what special care and particular regard it is recommended to us, above all things; and note also the intense degree of it, it must not barely, be charity, but fervent charity; Above all things have fervent charity among yourselves.
Learn, That Christians ought to take care, above all things, that their love to one another be sincere and fervent.
But how may it be known to be such?
Ans. If it be active and operative; if we love not in word or in tongue, but in deed and in truth; if it be not weakened by time; if it be not hindered by remoteness of place; if it be a sympathizing and compassionate love, a forbearing and forgiving love; then have we fervent charity among ourselves.
Observe next, The argument or reason to enforce the duty; for charity shall cover the multitude of sins. This may be understood two ways:
1. With respect to ourselves: charity, or true love to our brother, will cause us not strictly to take notice of, but silently to overlook and pass by, the faults and failings of others towards and against ourselves.
2. It will cover the sins of others from the eye of the world, and keep us from blazing abroad the infirmities of others, to their prejudice and disgrace: it is both unwarrantable and unsafe to cover the sins of others, either by flattery or falsehood; but to cover a sin by charity, to conceal it from public notice, is a great piece of Christian duty, unless when the concealing of it will do apparent mischief: love looks upon great wrongs as small, and small wrongs as none at all. He must have no friends that will have a friend with no fault, Hatred stirreth up strife, but love covereth all sins. Pro 10:12
Fuente: Expository Notes with Practical Observations on the New Testament
1Pe 4:8-9. Above all things See that you remember the distinguishing badge of your religion and have, maintain, fervent charity, love, among yourselves One toward another: for love shall cover a multitude of sins It will cause us to excuse them in others, and will entitle us, through divine mercy to the expectation of forgiveness for our own numberless failings. See on Jas 5:20. Love covereth all things, 1Co 13:7. He that loves another covereth his faults, how many soever they be. He turns away his own eyes from them, and, as far as it is possible, hides them from others. And he continually prays that all the sinners iniquities may be forgiven, and his sins covered. Meantime the God of love measures to him with the same measure into his bosom. Use hospitality one to another Ye that are of different towns or countries; without grudging The expense which may attend the exercise of a virtue, which in present circumstances is important and necessary. Practise it with all cheerfulness.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 8
Charity; kindness and brotherly love. The latter clause of the verse appears to be quoted from Proverbs 10:12 . The meaning is, as its connection there shows, that kind feelings towards others makes us lenient in respect to their faults and failings.
Fuente: Abbott’s Illustrated New Testament
4:8 {6} And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.
(6) He commends charity towards one another, because it buries a multitude of sins, and therefore preserves and maintains peace and harmony: for they who love one another easily forgive one another their offences.
Fuente: Geneva Bible Notes
In relation to their fellow Christians, Peter considered it most important that his readers keep their brotherly love at full strength (1Pe 1:22; Rom 13:8-10; 1Th 5:8; 1Th 5:15; 1Jn 4:7-11). The same expression occurs in non-biblical Greek to describe a horse at full gallop and a runner straining for the tape at the finish line of a race.
The person with this kind of love is willing to forgive and even covers a multitude of the sins of others committed against himself or herself rather than taking offense (Pro 10:12; Jas 5:20). We cannot compensate for our own sins by loving others. Peter was not saying that. The proper way to deal with our sins is to confess them (1Jn 1:9).
"Love hides them from its own sight and not from God’s sight. Hate does the opposite; it pries about in order to discover some sin or some semblance of sin in a brother and then broadcasts it, even exaggerates it, gloats over it." [Note: Lenski, p. 195. Cf. 1 Corinthians 13:5.]