1 Peter 4:8

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 sinner’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4:8 By its nature, love overlooks sins committed against us by others (see Prov 10:12; Matt 18:21-22; 1 Cor 13:4-7). Peter might also mean that our attitude of love, because it displays our relationship with Christ, covers our own sins and causes them to be forgiven (see Luke 7:47).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Pe 4:8. Τὴν—ἀγάπην, love) Love is already presupposed to exist: the injunction is, that it be more vehement.—ὄτι ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν, because love covers a multitude of sins) Pro 10:12, Septuagint, πάντας δὲ τοὺς μὴ φιλονεικοῦντας καλύψει φιλία, 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: Jas 5:9. And they are blessed whom the end of all things finds without sins, except such as are covered.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Pe_4:8. πρὸ πάντων δέ] cf. Jam_5:12.

τὴν εἰς ἑαυτοὺς (i.e. ἀλλήλους) ἀγάπην ἐκτενῆ ἔχοντες. 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 apostles exhortation is directed to this, that the love should be ἐκτενής (Bengel: amor jam praesupponitur, ut sit vehemens, praecipitur).

For ἐκτενής, 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).

ὅτι [ἡ] ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν] A proverbial saying after Pro_10:12 : שִׂנְאָה תְּעֹרֵר מְדָנִים וְעַל בָּל־פְּשָׁעִים תְּכַסֶּה אַהֲבָה (the second half is incorrectly translated by the LXX. πάντας δὲ τοὺς μὴ φιλονεικοῦντας καλύπτει φιλία): 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, Fronmüller, 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 Fronmüller 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 ἀγάπη itself, and constitutes the reason why it should be ἐκτενής. Several expositors (Grotius, etc.) understand the words to have the same meaning here as in Jam_5:20 (see Comment. in loc.), that is, that love in effecting the sinners 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 (ὁ μὲν γὰρ εἰς τὸν πλησίον ἔλεος, τὸν Θεὸν ἡμῖν ἵλεων ποιεῖ), 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 πάσας τὰς ἁμαρτίας, or rather, πάντα τὰ ἀδικήματα (cf. Pro_17:9). But though it may be questioned whether Peter quoted directly from it, there can be no doubt, as even Brückner, Wiesinger, and Weiss admit, that the proverbial phrase arose out of that passage.

[248] Hottinger: ὅτι 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 Gods eye, by the light of that love which penetrates all; that is, in that this love produces mutual reconciliation and improvement. On this Brückner 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 ἀγάπη to mean the love of Christ(!).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Pe 4:8 . πρὸπάντων , St. Peter emphasises the pre-eminent importance of love of man as much as St. cf. Joh 1:22 . ἑαυτούς put for ἀλλήλους in accordance with the saying thou shalt love thy neighbour as thyself as much as with the contemporary practice. ὅτι … ἁμαρτιῶν , 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 ( πάντας τοὺς μὴ φιλονεικοῦντας καλύπτει φιλία ) and Syriac translators substitutes shame for love . The currency of the true version is attested by Jas 5:20 , he that converted a sinner … καλύψει πλῆθος ἁμαρτιῶν .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He commendeth charity of one toward another, because it doth as it were bury a multitude of sins, and therefore preserveth and maintaineth peace and concord: for they that love one another, do easily forgive one another their offense.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

above all things--not that "charity" or love is placed above "prayer," but because love is the animating spirit, without which all other duties are dead. Translate as Greek, "Having your mutual (literally, 'towards yourselves') charity intense." He presupposes its existence among them; he urges them to make it more fervent.

charity shall cover the multitude, &c.--The oldest manuscripts have "covereth." Quoted from Pro 10:12; compare Pro 17:9. "Covereth" so as not harshly to condemn or expose faults; but forbearingly to bear 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 the instrument of converting the sinner from his error, "covereth a (not 'the,' as English Version) multitude of sins"; but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, "covereth" his own sins; for then the Greek middle voice would be used; and Pro 10:12; Pro 17:9 support the Protestant view. "As God with His love covers my sins if I believe, so must I also cover the sins of my neighbor" [LUTHER]. Compare the conduct of Shem and Japheth to Noah (Gen 9:23), in contrast to Ham's exposure of his father's shame. We ought to cover others' sins only where love itself does not require the contrary.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. Have fervent charity] αγαπηνεκτενη. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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 Proverbs 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. 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 (Galatians 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, (Matthew 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. 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 convert’s) 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Pro 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 Pro 10:12.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 by Pro 10:12.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Charity covereth a multitude of sins. It is a great means to atone for them; or it may signify, that a charitable mind excuses many sins in others. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And above all things have fervent charity among yourselves; more literally, before all things, having your love towards one another intense. The existence of charity is taken for granted. Christians must love one another; love is the very badge of their profession. The apostle urges his readers to keep that love intense, and that before all things; for charity is the first of Christian graces. (On the word "intense" (ejktenhv), see note on 1Pe_1:22) For charity shall cover the multitude of sins. Read and translate, with the Revised Version, for love covereth a multitude of sins. If St. Peter is directly quotingntav Pro_10:12, he is not using the Septuagint, as he commonly does, but translating from the Hebrew. The Septuagint rendering is quite different, Pa de touv mhptei filia. But it may be that the words had become proverbial. We find them also in Jam_5:20, "He which converteth the sinner shall hide a multitude of sins." St. James means that he will obtain God"s forgiveness for the converted sinner; but in Pro_10:12 the meaning (as is plain from the context) is that love covers the sins of others; does not stir up strifes, as hatred does, but promotes concord by concealing and forgiving sins. This is probably St. Peter"s meaning here: "Take care that your charity is intense, for only thus can you forgive as you are bidden to forgive, as you hope to be forgiven." Perhaps he was thinking of the "seventy times seven," to which the Lord had told him that forgiveness was to extend. But his words may well be understood as implying more than this. Love shown in forgiving others will win forgiveness for yourselves: "Forgive, and ye shall be forgiven." Love manifested in converting others will cover their sins, and obtain God"s forgiveness for them. In the deepest sense, it is only the love of Christ energizing in his atoning work which can cover sin; but true charity, Christian love, flows from that holiest love. "Love is of God, and every one that loveth is born of God, and knoweth God." Therefore in some sense Christian love, flowing from the love of Christ, and bringing the Christian very near to Christ, covers sins; for it keeps the Christian close to the cross, within the immediate sphere of the blessed influences of the atonement, so that he becomes a center of grace, a light kindled from the true Light, a well of living waters fed by the one fountain which is opened for sin and for uncleanness. The mutual love of Christians, their kindly words and deeds, check the work of sin; their prayers, their intercessions,call down the forgiveness of God. Therefore, in the view of the approaching end, charity is before all things precious for our own souls and for the souls of others.

Fervent love.

Because St. John was emphatically the apostle of love, it must not be supposed that the inculcation of this virtue was left to him alone. The eloquent panegyric of charity in St. Paul"s Epistle to the Corinthians is a proof of that apostle"s sense of the importance of this virtue. And this passage in St. Peter"s Epistle shows that the Lord"s companionship had not failed to produce upon the mind of "the prince of the apostles" an impression of the Divine beauty and of the supreme excellence of love.

I THE DIVINE FOUNDATION OF LOVE AS A CHRISTIAN VIRTUE.

1. The Divine nature is love; this is the pre-eminent attribute of the Eternal Father.

2. The spirit and example of our Lord Jesus are the supreme revelation of this grace; and such a revelation was only possible because Jesus was the Son of God.

II THE PEERLESS EXCELLENCE OF LOVE AS A CHRISTIAN VIRTUE. St. Paul tells us, "the greatest of these is charity." And Peter here enjoins Christians to be "above all things fervent in their love.

III THE SOCIAL BENEFITS OF LOVE. In the Christian society there is no place for those lower principles of union which have force in some relations of human life, as e.g. a common interest. But where love is, there joy and peace, fellowship and sympathy and material helpfulness, will assuredly prevail. Love covers sins; it hides those that exist, prevents those that in its absence might make their appearance, and secures by intercession the pardon of those which have been committed.

IV THE FERVOR OF CHRISTIAN LOVE. Love may be in name only; it may exist in a state of feebleness. But in such cases it is of little service. The love which Christ approves is that which" many waters cannot quench," and which is "stronger than death. J.R.T.

Vers. 8-11.

The persecuted Christian reminded of the help of brotherly love.

nil things have fervent love among yourselves." You will remember how this expression, "above all things," corresponds with other Scripture. Paul says, "Now abideth faith, hope, love; but the greatest of these is love." "Now the end of the commandment is love unfeigned." James calls this "the royal law;" and our Lord himself says, "By this shall all men know that ye are my disciples, if ye have love one to another." The introduction of this theme in addressing the persecuted Church is very natural. Next to the support of the sympathy and help of God in trial, is the grasp of a brother"s hand of whose heart we are sure. Love sustains individual weakness; it unites the Church, and makes it impregnable to the common foe. This is one end of Church-fellowship; no life can be so strong as it might that stands alone, or, even if it would, alone it can do nothing (as it ought) to shelter the weakness of others. Strength comes with union, therefore let there be union. But the union is only a name, Church-fellowship is only a mockery, and its promise of strength a deception, unless it be the union and fellowship of sacred love.

I THE DEMAND FOR FERVENT LOVE IN THE CHURCH. We sometimes excuse ourselves for not feeling as we should towards the brethren by saying we cannot make ourselves love. But that cannot be right, for our very text lays on us the responsibility of having fervent love, and everywhere it is the subject of command. What, then, can we do to this end? There are three duties we can fulfill which tend to it.

1. The cultivation of what would foster brotherly love. Love of the brethren springs from love to the Father. Natural love is born in us, spiritual love is not. That comes with the new birth, and is fostered and developed only by fellowship with God. Know God, dwell in God, love God, and the Scripture says brotherly love will be the result. Cherish love to God, and we shall find ourselves, without setting out to do it, loving those he loves for his sake.

2. Watchfulness against what would hinder brotherly love. If certain evils are allowed to spring up in a Church, farewell to a spirit of love then. One great danger of these evils is that they are subtle and dwell mostly out of sight. The Church as a Church, therefore, cannot deal with them; its safety depends on its individual members jealously watching their approach, and unsparingly destroying them at the moment of contact. A disputatious spirit is one of these evils. Some minds are never known to agree with anything; there is always something to criticize adversely everywhere. That spirit is contagious, and kills love. There is also a jealous spirit; half the troubles of Church-life are due to jealousy, which often has no ground but that of suspicion. There is a tale-bearing spirit. If you see a man or woman going from ear to ear with some mischief-making story, some gossip which tends to wound or discredit another, suspect that person"s own character, regard him as an emissary of Satan. There is also a self assertive spirit which forgets the claims of others. We are all terribly apt to be overcome by that spirit, and love falls a speedy victim to it. Every spirit in the Church that is hostile to love we must destroy.

3. A refusal to be repulsed by a lack of love. An unloving Christian can only harm himself if others refuse to be influenced by him. There are two ways of treating such either as he treats you, which makes two wrongdoers instead of one; or to refuse to be overcome of evil, and to overcome evil with good. It is impossible that fervent love can long widely exist in a community, unless there be a general individual determination, in the strength of God, first, not to provoke, then if provoked, not to "render evil for evil, but contrariwise blessing.

II THE MANIFESTATION OF CHRISTIAN LOVE.

1. It expresses itself in different ways. Love speaks evil of no man, and thinketh no evil. Love is the "advocate of the absent." Love gives; the homes of the persecuted were but slenderly stocked, they had often to endure the "spoiling of their goods;" but there was to be a place at the table and a room for the stranger who needed food and rest. Love speaks not always, does not obtrude itself, but where there is an erring step ora listening ear, love speaks.

1. It is reciprocal. Each has his own gift, his own power of doing good; there is not a single member of Christ"s Church who is to be receptive only; for every gift each receives from another there is another he can give. This is the law, "By love serve one another;" "Edifying one another in love;" "We being many are one body, and every one members one of another." All receiving, all bestowing, and doing both in love, that is God"s ideal of the Church on earth.

2. It recognizes that it holds all as stewards for God. "As good stewards of the manifold grace of God." That raises our thoughts from the human to the Divine obligation; it calls us to the duty of love of the brethren, by reminding us of the claims of a higher love still. Sometimes our love to the brethren is not enough to constrain us to these tasks; self-love is strong within us, and sometimes our effort may be repulsed and our desire chilled by a cold response. It is unspeakably hard to get over the feeling, if one will not love he shall not be loved. But here is the antidote to that the apostle says we are to exercise our gifts with a view to God; service we could not render to others for their own sakes we can render for him.

III THE END OF CHRISTIAN LOVE IS THE GLORIFYING OF GOD THROUGH JESUS CHRIST. The possession and manifestation of Christian love glorifies God, and in so many ways.

1. In the manifestation of what most honors him amongst men. We think of 1Co 13. as the creed of the Church; it is the creed of the world, it is what the world believes in, what the world when it sees it recognizes as Divine. It cares nothing for our doctrines or systems; what it believes in is a manly, faithful loving-kindness; where that is it feels the power of God.

2. In the power with which it supplies others to glorify him. Probably to absence of love in the Church is due, more than to anything else, the defections from the Church. It is largely in the power of love to make others what they should be, to draw them into the Church if they are not in, and when they are, the quick eye of love should detect the first signs of wandering, and the gentle power of love restrain. The atmosphere of heaven is love, and when that is the atmosphere of the Church, God will be honored in the beauty of a piety which otherwise he seeks in vain.

3. In the opportunity it gives him of glorifying himself. Discord silences his voice and grieves his Spirit, and he needs to chasten us, and his Word becomes vain, and our labor vain. Brethren, "live in peace, and the God of love and peace shall be with you. C.N.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Love covereth a multitude of sins - Yea, "love covereth all things." He that loves another, covers his faults, how many soever they be. He turns away his own eyes from them; and, as far as is possible, hides them from others. And he continually prays that all the sinner's iniquities may be forgiven and his sins covered. Meantime the God of love measures to him with the same measure into his bosom.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

sins

Sin. (See Scofield "Rom 3:23").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

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

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

8. Love covereth a multitude of sins. Compare Prov. 10:12; 1 Cor. 13:7. Love is a mantle which seeks to condone sin rather than exaggerate it.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

8. τὴν … ἀγάπην ἐκτενῆ ἔχοντες. ἐκτενῆ is the predicate. It is assumed that they have love towards one another, but they are bidden to maintain it in a fervent, strenuous condition, cf. 1Pe 1:22.

ἑαυτούς. For ἀλλήλους as often in N.T. and also class. Greek.

ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν. The words are borrowed from Pro 10:12 “Hatred stirreth up strife but love covereth all transgressions.” The LXX. however is πάντας δὲ τοὺς μὴ φιλονεικοῦντας καλύπτει φιλία but the versions of Aquila and Theodotion read ἐπὶ πάσας ἀθεσίας καλύψει ἀγάπη. On the relation of this passage to Jas 5:20 see Intr. p. lviii. In Proverbs there can be little doubt that the meaning is Love refuses to see faults, it passes over without notice and so forgives the sins of others. St Peter’s form of the words occurs in Clem. 1 Cor. 49 where Lightfoot explains it, Love forgives the sins of others, which he thinks is probably the meaning in St Peter. Similarly in St James he explains that the sins of the man who is converted are buried from the sight of God, being wiped out by the conversion and repentance of the sinner.

But in 2 Clem. 16 the same words are quoted as follows: “Almsgiving is good as repentance from sin (is good). Fasting is better than prayer but almsgiving (is better) than both. But love covereth a multitude of sins and prayer from a good conscience rescues from death … for almsgiving removes the load of sin.” The meaning adopted is evidently that love atones for the sins of him who loves, the rest of the passage being borrowed from Tob 12:9 “Almsgiving rescues from death and it purgeth all sin.” Cf. Dan 4:27 “redeem thy sins by almsgivings and thine iniquities by acts of pity to the poor,” Sir 3:3 “He that honoureth his father shall atone for sins,” Sir 3:30 “almsgiving shall atone for sins,” Sir 3:14 “pity for a father … shall be imputed to thee for good against thy sins.” Tertullian Scorp. 6 explains the words as meaning that love wins forgiveness for a man’s own sins, so also Origen in Hom. Lev. ii.4, illustrating them by Luk 7:47 “Her sins which are many are forgiven her for she loved much.” Clement Al. Paed. iii. 12 quotes the words with the formula φησί. Consequently Resch regards them as one of the unwritten sayings of Christ, but as the preceding passages in Clement are quotations from the O.T. this explanation is doubtful, but in Didascalia ii. 3 the words are quoted with the formula λέγει Κύριος. Clement Al. Strom. ii. 15 explains the words as referring to God’s love in Christ which forgives men’s sins, but in Quis div. salv. 38 he says that love working in a man enables him to repent and put away his own sins.

For the idea that deeds of love to others affect a man’s own pardon, cf. Luk 16:9; Mat 25:34-40. On the whole the primary meaning in St Peter probably is that love forgives the sins of others, but our Lord said “If ye forgive men their trespasses your heavenly Father will forgive you,” therefore by love which forgives others a man does enable God’s forgiveness to be extended to himself.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Fervent [εκτενη] . See, on the kindred adverb fervently, notes on ch. 1 22.

Love covereth, etc. Compare Jas 5:20; Pro 10:12.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.