Proceeding to verse 8, Peter writes, "Above all, love each other deeply, because love covers over a multitude of sins." "Above all" highlights the importance of love, especially for the purpose specified in this verse. As for "love," the word is agape. Contrary to those theologians and expositors who try to force an emotional element into it, Blum is basically right when he says, "Agape love is capable of being commanded because it is not primarily an emotion but a decision of the will leading to action." The only flaw in the statement is the implication that God cannot command something that we are unable to perform. Ability and responsibility are two separate questions with no necessary relationship to each other.

Peter calls for love here because "love covers over a multitude of sins." Without dealing with alternate views, a simple explanation of what this means will dispel the misconceptions that some have derived from it. The statement is either taken or derived from Proverbs 10:12, which says, "Hatred stirs up dissension, but love covers over all wrongs." There the context, as it is here in Peter, is the degree of harmony between people. In other words, this is not referring to redemption from sin but relationship among men.

So to "cover" sins in this sense is to pardon or overlook personal wrongs. Instead of perpetuating conflict, the person who walks in love ends it by enduring the offense. Paul asserts, or rather applies, this teaching in 1 Corinthians 6:7: "The very fact that you have lawsuits among you means you have been completely defeated already. Why not rather be wronged? Why not rather be cheated?" God requires believers to show this kind of love toward one another, and in Peter's context, it is also a practical necessity, that is, in order to preserve the solidarity – and thus perhaps to ensure the very survival – of a community that is under persecution.

Speaking of solidarity and survival, Peter continues and teaches, "Offer hospitality to one another without grumbling" (v. 9). The hospitality that he has in mind is a practical quality, and does not mainly relate to social gatherings and dinner parties. Ancient travel could be arduous and perilous. The inns were of questionable character, and besides, most believers had limited means. Therefore, travelers preferred to find lodging with friends and relatives, or other private parties.

Traveling teachers and evangelists were among those who required accommodations. The uncertain economic and social positions of many believers was another reason why such hospitality was needed. Moreover, there were no church buildings dedicated to Christian gatherings at that time, and so believers congregated in private homes for teaching, worship, prayer, and the breaking of bread. Thus the hospitality is not reserved for the occasional traveler, but it is extended to the local community of believers for frequent gatherings.

One can imagine the strain that this kind of hospitality would place on the host. Other than the inconvenience, the guests might often fail to reimburse him, who might be making barely enough to provide for his family to begin with. Then, some guests might deliberately take advantage of his generosity. But as we have observed before, Peter is no naïve apostle. He understands the problems, but still he says to offer hospitality without grumbling. Although Christians might very well assist unbelievers, Peter is mainly referring to the mutual support that believers offer "one another."

Now, although we are considering the historical context, we should not suppose that hospitality is no longer necessary in the modern world. The need is almost as great, if not as great, in many parts of the globe, and even in the most prosperous places and societies, opportunities to practice hospitality are not as rare as we might first imagine. The more we are willing to welcome and assist members of the brotherhood, the more we are able to take advantage of the existing global network of believers for the furtherance of God's kingdom.

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