he time necessarily
attached special importance to this duty; and as a matter of fact, we
find it recognised in all the Epistles of the New Testament as one of
the most imperative of Christian duties. 'It was the unity and
strength which this intercourse gave that formed one of the great
forces which supported Christianity.' But whilst hospitality was a
special duty for the early Christians, it still remains a duty for
us, and its habitual exercise would go far to break down the frowning
walls which diversities of social position and of culture have reared
between Christians.

II. The love that meets hostility with blessing.

There are perhaps few words in Scripture which have been more
fruitful of the highest graces than this commandment. What a train of
martyrs, from primitive times to the Chinese Christians in recent
years, have remembered these words, and left their legacy of blessing
as they laid their heads on the block or stood circled by fire at the
stake! For us, in our quieter generation, actual persecution is rare,
but hostility of ill-will more or less may well dog our steps, and
the great principle here commended to us is that we are to meet
enmity with its opposite, and to conquer by love. The diamond is cut
with sharp knives, and each stroke brings out flashing beauty. There
are kinds of wood which are fragrant when they burn; and there are
kinds which show their veining under the plane. It is a poor thing if
a Christian character only gives back like a mirror the expression of
the face that looks at it. To meet hate with hate, and scorn with
scorn, is not the way to turn hate into love and scorn into sympathy.
Indifferent equilibrium in the presence of active antagonism is not
possible for us. As long as we are sensitive we shall wince from a
blow, or a sarcasm, or a sneer. We must bless in order to keep
ourselves from cursing. The lesson is very hard, and the only way of
obeying it fully is to keep near Christ and drink in His spirit who
prayed 'Father, forgive them, for they know not what they do.'

III. Love that flows in wide sympathy.

Of the two forms of sympathy which are here enjoined, the former is
the harder. To 'rejoice with them that do rejoice' makes a greater
demand on unselfish love than to 'weep with them that weep.' Those
who are glad feel less need of sympathy than do the sorrowful, and
envy is apt to creep in and mar the completeness of sympathetic joy.
But even the latter of the