1 Peter 2 Commentary

, 1Pet 2:5 . The prophecy of Christ as chief corner stone, precious to believers, but a stumbling stone to the disobedient, 1Pet 2:6-8 . True believers are a chosen generation, a royal priesthood, etc., 1Pet 2:9 , 1Pet 2:10 . They should abstain from fleshly lusts, 1Pet 2:11 . Walk uprightly among the Gentiles, 1Pet 2:12 . Be obedient to civil authority, according to the will of God, 1Pet 2:13-15 . Make a prudent use of their Christian liberty, 1Pet 2:16 . Fear God and honor the king, 1Pet 2:17 . Servants should be subject to their masters, and serve them faithfully, and suffer indignities patiently, after the example of Christ, 1Pet 2:18-23 . Who bore the punishment due to our sins in his own body upon the tree, 1Pet 2:24 . They were formerly like sheep going astray, but are now returned unto the Shepherd and Bishop of their souls, 1Pet 2:25 . Verse 1 Wherefore, laying aside - This is in close connection with the preceding chapter, from which it should not have been separated, and the subject is continued to the end of the 10th verse. Laying aside all malice - See the notes on Eph 4:22-31 (note). These tempers and dispositions must have been common among the Jews, as they are frequently spoken against: Christianity can never admit of such; they show the mind, not of Christ, but of the old murderer. Verse 2 As new-born babes - In the preceding chapter, 1Pet 1:23 , the apostle states that they had been born again; and as the new-born infant desires that aliment which nature has provided for it, so they, being born again - born from above, should as earnestly require that heavenly nourishment which is suited to their new nature; and this the apostle calls the sincere milk of the word, το λογικον αδολον γαλα, or, as some translate, the rational unadulterated milk; i.e. the pure doctrines of the Gospel, as delivered in the epistles and gospels, and as preached by the apostles and their successors. The rabbins frequently express learning to know the law, etc., by the term sucking, and their disciples are often denominated those that suck the breast. The figure is very expressive: as a child newly born shows an immediate desire for that nourishment, and that only, which is its most proper food; so they, being just born of God, should show that the incorruptible seed abides in them, and that they will receive nothing that is not suited to that new nature: and, indeed, they can have no spiritual growth but by the pure doctrines of the Gospel. That ye may grow thereby - Εις σωτηριαν, Unto salvation, is added here by ABC, and about forty others; both the Syriac, the Arabic of Erpen, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, and several of the ancient fathers. The reading is undoubtedly genuine, and is very important. It shows why they were regenerated, and why they were to desire the unadulterated doctrines of the Gospel; viz.: that they might grow up unto salvation. This was the end they should always have in view; and nothing could so effectually promote this end as continually receiving the pure truth of God, claiming the fulfillment of its promises, and acting under its dictates. Verse 3 If so be ye have tasted - Ειπερ εγευσασθε· Seeing ye have tasted. There could be no doubt that they had tasted the goodness of Christ who were born again, of incorruptible seed, and whose hearts were purified by the truth, and who had like precious faith with the apostles themselves. That the Lord is gracious - Ὁτι χρηστος ὁ Κυριος· From the similarity of the letters, many MSS. and several of the fathers have read, Χριστος ὁ κυριος, the Lord is Christ, or Christ is the Lord. This seems to refer to Psa 34:8 : O taste and see that the Lord is good; Γευσασθε και ιδετε ὁτι χρηστος ὁ Κυριος, Sept. And there is still a reference to the sucking child that, having once tasted its mother's milk, ever after desires and longs for it. As they were born of God, and had tasted his goodness, they would naturally desire the same pure unadulterated milk of the word. Verse 4 To whom coming, as unto a living stone - This is a reference to Isa 28:16 : Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation. Jesus Christ is, in both the prophet and apostle, represented as the foundation on which the Christian Church is built, and on which it must continue to rest: and the stone or foundation is called here living, to intimate that he is the source of life to all his followers, and that it is in union with him that they live, and answer the end of their regeneration; as the stones of a building are of no use but as they occupy their proper places in a building, and rest on the foundation. Disallowed indeed of men - That is, rejected by the Jews. This is a plain reference to the prophecy, Psa 118:22 : The stone which the builders refused is become the head stone of the corner. Chosen of God - To be the Savior of the world, and the Founder of the Church, and the foundation on which it rests; As Christ is the choice of the Father, we need have no doubt of the efficacy and sufficiency of all that he has suffered and done for the salvation of a lost world. God can never be mistaken in his choice; therefore he that chooses Christ for his portion shall never be confounded. Precious - Εντιμον· Honourable. Howsoever despised and rejected by men, Jesus, as the sacrifice for a lost world, is infinitely honorable in the sight of God; and those who are united by faith to him partake of the same honor, being members of that great and glorious body of which he is the head, and stones in that superb building of which he is the foundation. Verse 5 Ye also, as lively stones - Λιθοι ζωντες· Living stones; each being instinct with the principle of life, which proceeds from him who is the foundation, called above λιθον ζωντα, a living stone. The metaphor in this and the following verse is as bold as it is singular; and commentators and critics have found it difficult to hit on any principle of explanation. In all metaphors there is something in the natural image that is illustrative of some chief moral property in the thing to be represented. But what analogy is there between the stones of a building and a multitude of human beings? We shall soon see. The Church of Christ, it is true, is represented under the figure of a house, or rather household; and as a household or family must have a place of residence, hence, by a metonymy, the house itself, or material building, is put for the household or family which occupies it, the container being put for the contained. This point will receive the fullest illustration if we have recourse to the Hebrew: in this language, בית beith signifies both a house and a family; בן ben a son; בת bath a daughter; and אבן eben a stone. Of all these nouns, בנה banah, he built, is, I believe, the common root. Now as בית beith, a house, is built of אבנים abanim, stones, hence בנה banah, he built, is a proper radix for both stones and building; and as בית beith, a family or household ( Psa 68:6 ) is constituted or made up of בנים banim, sons, and בנות banoth daughters, hence the same root בנה banah, he built, is common to all; for sons and daughters build up or constitute a family, as stones do a building. Here, then, is the ground of the metaphor: the spiritual house is the holy or Christian family or household, this family or household is composed of the sons and daughters of God Almighty; and hence the propriety of living stones, because this is the living house or spiritual family. As a building rests upon a foundation, and this foundation is its support; so a family or household rests on the father, who is properly considered the foundation or support of the building. But as every father is mortal and transitory, none can be called a living stone, foundation, or support, but He who liveth for ever, and has life independent; so none but Jesus, who hath life in himself, i.e. independently, and who is the Way, the Truth, and the Life, can be a permanent foundation or support to the whole spiritual house. And as all the stones - sons and daughters, that constitute the spiritual building are made partakers of the life of Christ, consequently, they may with great propriety be called living stones, that is, sons and daughters of God, who live by Christ Jesus, because he lives in them. Now, following the metaphor; these various living stones become one grand temple, in which God is worshipped, and in which he manifests himself as he did in the temple of old. Every stone - son and daughter, being a spiritual sacrificer or priest, they all offer up praise and thanksgiving to God through Christ; and such sacrifices, being offered up in the name and through the merit of his Son, are all acceptable in his sight. This is the true metaphor, and which has not, as far as I know, ever been properly traced out. To talk of "stones being said to be alive as long as they are not cut out of the quarry, but continue to partake of that nourishment which circulates from vein to vein," is as unsatisfactory as it is unphilosophical; the other is the true metaphor, and explains every thing. Verse 6 Behold, I lay in Sion - This intimates that the foundation of the Christian Church should be laid at Jerusalem; and there it was laid, for there Christ suffered, and there the preaching of the Gospel commenced. A chief corner stone - This is the same as the foundation stone; and it is called here the chief corner stone because it is laid in the foundation, at an angle of the building where its two sides form the ground work of a side and end wall. And this might probably be designed to show that, in Jesus, both Jews and Gentiles were to be united; and this is probably the reason why it was called a stone of stumbling, and rock of offense; for nothing stumbled, nothing offended the Jews so much as the calling of the Gentiles into the Church of God, and admitting them to the same privileges which had been before peculiar to the Jews. Elect, precious - Chosen and honorable. See on 1Pet 2:4 . Shall not be confounded - These words are quoted from Isa 28:16 ; but rather more from the Septuagint than from the Hebrew text. The latter we translate, He that believeth shall not make haste - he who comes to God, through Christ, for salvation, shall never be confounded; he need not haste to flee away, for no enemy shall ever be able to annoy him. Verse 7 Unto you therefore which believe - You, both Jews and Gentiles. He is precious - Ὑμιν ουν ἡ τιμη τοις πιστευουσιν· The honor is to you who believe; i.e. the honor of being in this building, and of having your souls saved through the blood of the Lamb, and becoming sons and daughters of God Almighty. Them which be disobedient - The Jews, who continue to reject the Gospel; that very person whom they reject is head of the corner - is Lord over all, and has all power in the heavens and the earth. Verse 8 A stone of stumbling - Because in him all Jews and Gentiles who believe are united; and because the latter were admitted into the Church, and called by the Gospel to enjoy the same privileges which the Jews, as the peculiar people of God, had enjoyed for two thousand years before; therefore they rejected the Christian religion, they would have no partakers with themselves in the salvation of God. This was the true cause why the Jews rejected the Gospel; and they rejected Christ because he did not come as a secular prince. In the one case he was a stone of stumbling - he was poor, and affected no worldly pomp; in the other he was a rock of offense, for his Gospel called the Gentiles to be a peculiar people whom the Jews believed to be everlastingly reprobated, and utterly incapable of any spiritual good. Whereunto also they were appointed - Some good critics read the verse thus, carrying on the sense from the preceding: Also a stone of stumbling, and a rock of offense: The disobedient stumble against the word, (or doctrine), to which verily they were appointed. - Macknight. Mr. Wakefield, leaving out, with the Syriac, the clause, The stone which the builders disallowed, the same is made the head of the corner, reads 1Pet 2:7 , 1Pet 2:8 thus: To you therefore who trust thereon, this stone is honorable; but to those who are not persuaded, (απειθουσι), it is a stone to strike upon and to stumble against, at which they stumble who believe not the word; and unto this indeed they were appointed; that is, they who believe not the word were appointed to stumble and fall by it, not to disbelieve it; for the word of the Lord is either a savor of life unto life, or death unto death, to all them that hear it, according as they receive it by faith, or reject it by unbelief. The phrase τιθεναι τινα εις τι is very frequent among the purest Greek writers, and signifies to attribute any thing to another, or to speak a thing of them; of which Kypke gives several examples from Plutarch; and paraphrases the words thus: This stumbling and offense, particularly of the Jews, against Christ, the corner stone, was long ago asserted and predicted by the prophets, by Christ, and by others; compare Isa 8:14 , Isa 8:15 ; Mat 21:42 , Mat 21:44 ; Luk 2:34 ; and Rom 9:32 , Rom 9:33 . Now this interpretation of Kypke is the more likely, because it is evident that St. Peter refers to Isa 8:14 , Isa 8:15 : And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem: and many among them shall stumble, and fall, and be broken, etc. The disobedient, therefore, being appointed to stumble against the word, or being prophesied of as persons that should stumble, necessarily means, from the connection in which it stands, and from the passage in the prophet, that their stumbling, falling, and being broken, is the consequence of their disobedience or unbelief; but there is no intimation that they were appointed or decreed to disobey, that they might stumble, and fall, and be broken. They stumbled and fell through their obstinate unbelief; and thus their stumbling and falling, as well as their unbelief, were of themselves, in consequence of this they were appointed to be broken; this was God's work of judgment. This seems to be the meaning which our Lord attaches to this very prophecy, which he quotes against the chief priests and elders, Mat 21:44 . On the whole of these passages, see the notes on Mat 21:42-44 (note). Verse 9 Ye are a chosen generation - The titles formerly given to the whole Jewish Church, i.e. to all the Israelites without exception, all who were in the covenant of God by circumcision, whether they were holy persons or not, are here given to Christians in general in the same way; i.e. to all who believed in Christ, whether Jews or Gentiles, and who received baptism in the name of the Father, and of the Son, and of the Holy Ghost. The Israelites were a chosen or elected race, to be a special people unto the Lord their God, above all people that were upon the face of the earth, Deu 7:6 . They were also a royal priesthood, or what Moses calls a kingdom of priests, Exo 19:6 . For all were called to sacrifice to God; and he is represented to be the King of that people, and Father of those of whom he was king; therefore they were all royal. They were a holy nation, Exo 19:6 ; for they were separated from all the people of the earth, that they might worship the one only true God, and abstain from the abominations that were in the heathen world. They were also a peculiar people, λαος εις περιποιησιν, a purchased people; סגלה segullah, a private property, belonging to God Almighty, Deu 7:6 ; none other having any right in them, and they being under obligation to God alone. All these things the apostle applies to the Christians, to whom indeed they belong, in their spirit and essence, in such a way as they could not belong to the Hebrews of old. But they were called to this state of salvation out of darkness - idolatry, superstition, and ungodliness, into his marvellous light - the Gospel dispensation, which, in reference to the discoveries it had made of God, his nature, will, and gracious promises towards mankind, differed as much from the preceding dispensation of the Jews, as the light of the meridian sun from the faint twinkling of a star. And they had these privileges that they might show forth the praises of Him who had thus called them; αρετας, the virtues, those perfections of the wisdom, justice, truth, and goodness of God, that shone most illustriously in the Christian dispensation. These they were to exhibit in a holy and useful life, being transformed into the image of God, and walking as Christ himself walked. Verse 10 Which in time past were not a people - This is a quotation from Hos 1:9 , Hos 1:10 ; Hos 2:23 , where the calling of the Gentiles, by the preaching of the Gospel, is foretold. From this it is evident, that the people to whom the apostle now addresses himself had been Gentiles, covered with ignorance and superstition, and now had obtained mercy by the preaching of the Gospel of Christ. Verse 11 As strangers and pilgrims - See the note on Heb 11:13 . These were strangers and pilgrims in the most literal sense of the word, see 1Pet 1:1 , for they were strangers scattered through Asia, Pontus, etc. Abstain from fleshly lusts - As ye are strangers and pilgrims, and profess to seek a heavenly country, do not entangle your affections with earthly things. While others spend all their time, and employ all their skill, in acquiring earthly property, and totally neglect the salvation of their souls; they are not strangers, they are here at home; they are not pilgrims, they are seeking an earthly possession: Heaven is your home, seek that; God is your portion, seek him. All kinds of earthly desires, whether those of the flesh or of the eye, or those included in the pride of life, are here comprised in the words fleshly lusts. Which war against the soul - Αἱτινες στρατευονται κατα της ψυχης· Which are marshalled and drawn up in battle array, to fight against the soul; either to slay it, or to bring it into captivity. This is the object and operation of every earthly and sensual desire. How little do those who indulge them think of the ruin which they produce! Verse 12 Having your conversation honest - Living in such a manner among the Gentiles, in whose country ye sojourn, as becomes the Gospel which ye profess. That whereas they speak against you as evil doers - In all the heathen countries, in the first age of the Church, the Christians and the Jews were confounded together; and as the latter mere everywhere exceedingly troublesome and seditious, the Christians shared in their blame, and suffered no small measure of obloquy and persecution on this very account. It was doubly necessary, therefore, that the Christians should be exceedingly cautious; and that their conduct should prove that, although many of them were of the same nation, yet they who had embraced Christianity differed widely in their spirit and conduct from those, whether Jews or Gentiles, who had not received the faith of Christ. In the day of visitation - I believe this refers to the time when God should come to execute judgment on the disobedient Jews, in the destruction of their civil polity, and the subversion of their temple and city. God did at that time put a remarkable difference between the Jews and the Christians: all the former were either destroyed or carried into slavery; not one of the latter: nor did they deserve it; for not one of them had joined in the sedition against the Roman government. That the day of visitation means a time in which punishment should be inflicted, is plain from Isa 10:3 : And what will ye do in the Day of Visitation, and in the desolation which shall come from afar? To whom will ye flee for help? And where will ye leave your glory? Some think that by the phrase in this place is meant the time in which they should be brought before the heathen magistrates, who, after an impartial examination, should find them innocent, and declare them as such; by which God would be glorified, the work appearing to be his own. Others think that it signifies the time in which God should make them the offer of mercy by Jesus Christ. The words, however, may refer to the time in which the Christians should be called to suffer for the testimony of Christ; the heathens, seeing them bear their sufferings with unconquerable patience, were constrained to confess that God was with them; and not a few, from being spectators of their sufferings, became converts to Christianity, Verse 13 Submit yourselves to every ordinance of man - In every settled state, and under every form of political government, where the laws are not in opposition to the laws of God, it may be very soundly and rationally said: "Genuine Christians have nothing to do with the laws but to obey them." Society and civil security are in a most dangerous state when the people take it into their heads that they have a right to remodel and change the laws. See the whole of this subject fully handled in the notes on Rom 13:1 , etc., to which I beg every reader, who may wish to know the political sentiments of this work, to have recourse. The words παση ανθρωπινη κτισει literally signify, not every ordinance of man, but every human creature; yet κτιζειν signifies sometimes to arrange, order, as well as to create, and therefore our translation may do: but as the apostle is evidently speaking here of magistracy, or legislative authority, and as the appointment of magistrates was termed a creating of them, it is better to understand the words thus, All the constituted authorities. So, Decem tribunos plebis per pontificem creaverunt; Cor. Nep. "They created ten tribunes of the plebeians, by the high priest." Carthagine quotannis annui bini reges creabantur; Caesar. "They created two kings every year at Carthage." Consules creantur Caesar et Servilius; Sallust. "Caesar and Servilius are created consuls." Creare ducem gerendo bello. "To create a general to conduct the war." The meaning of St. Peter appears to be this: the Jews thought it unlawful to obey any ruler that was not of their own stock; the apostle tells them they should obey the civil magistrate, let him be of what stock he may, whether a Jew or a Gentile, and let him exercise the government in whatsoever form. This is the general proposition: and then he instances emperors and their deputies; and, far from its being unlawful for them to obey a heathen magistrate, they were to do it for the Lord's sake, δια τον Κυριον, on account of the Lord, whose will it was, and who commanded it. Verse 14 Or unto governors - By king as supreme, the Roman emperor is meant; and by governors, ἡγεμοσιν, are meant, leaders, governors, presidents, proconsuls, and other chief magistrates, sent by him into the provinces dependent on the Roman empire. For the punishment of evil doers - This was the object of their mission; they were to punish delinquents, and encourage and protect the virtuous. Verse 15 For so is the will of God - God, as their supreme governor, shows them that it is his will that they should act uprightly and obediently at all times, and thus confound the ignorance of foolish men, who were ready enough to assert that their religion made them bad subjects. The word φιμουν, which we translate put to silence, signifies to muzzle, i.e., stop their mouths, leave them nothing to say; let them assert, but ever be unable to bring proof to support it. Verse 16 As free - The Jews pretended that they were a free people, and owed allegiance to God alone; hence they were continually rebelling against the Roman government, to which God had subjected them because of their rebellion against him: thus they used their liberty for a cloak of maliciousness - for a pretext of rebellion, and by it endeavored to vindicate their seditious and rebellious conduct. But as the servants of God - These were free from sin and Satan, but they were the servants of God - bound to obey him; and, as he had made it their duty to obey the civil magistrate, they served God by submitting to every ordinance of man for the Lord's sake. Verse 17 Honour all men - That is, Give honor to whom honor is due, Rom 13:7 . Respect every man as a fellow creature, and as one who may be a fellow heir with you of eternal life; and therefore be ready to give him every kind of succor in your power. Love the brotherhood - All true Christians, who form one great family of which God is the head. Fear God - Who gives you these commandments, lest he punish you for disobedience. Honour the king - Pay that respect to the emperor which his high authority requires, knowing that civil power is of God; that the authority with which he, in the course of his providence, has invested him, must be respected in order to its being obeyed; and that if the man be even bad, and as a man be worthy of no reverence, yet he should be respected on account of his office. If respect be banished, subordination will flee with it, and anarchy and ruin will rise up in their place. Truly religious persons are never found in seditions. Hypocrites may join themselves with any class of the workers of iniquity, and say, Hail, brethren! Verse 18 Servants, be subject - See the notes on Eph 6:5 ; Col 3:22 (note); and Tit 2:9 (note). With all fear - With all submission and reverence. The good and gentle - Those who are ever just in their commands, never requiring more work than is necessary or proper, and always allowing sufficient food and sufficient time. The froward - Σκολιοις· The crooked, perverse, unreasonable morose, and austere. Your time belongs to your master; obey him in every thing that is not sinful; if he employs you about unreasonable or foolish things, let him answer for it. He may waste your time, and thus play the fool with his own property; you can only fill up your time: let him assign the work; it is your duty to obey. Verse 19 For this is thankworthy - If, in a conscientious discharge of your duty, you suffer evil, this is in the sight of God thankworthy, pleasing, and proper; it shows that you prefer his authority to your own ease, peace, and emolument; it shows also, as Dr. Macknight has well observed, that they considered their obligation to relative duties not to depend on the character of the person to whom they were to be performed, nor on their performing the duties they owed to their servants, but on the unalterable relations of things established by God. Verse 20 For what glory is it - It appears from this that the poor Christians, and especially those who had been converted to Christianity while in a state of slavery, were often grievously abused, they were buffeted because they were Christians, and because they would not join with their masters in idolatrous worship. Verse 21 Hereunto were ye called - Ye were called to a state of suffering when ye were called to be Christians; for the world cannot endure the yoke of Christ, and they that will live godly in Christ must suffer persecution; they will meet with it in one form or other. Christ also suffered for us - And left us the example of his meekness and gentleness; for when he was reviled, he reviled not again. Ye cannot expect to fare better than your master; imitate his example, and his Spirit shall comfort and sustain you. Many MSS. and most of the versions, instead of Christ also suffered for Us, leaving Us, etc., read, suffered for You, leaving You, etc. This reading, which I think is genuine, is noticed in the margin. Verse 22 Who did no sin - He suffered, but not on account of any evil he had either done or said. In deed and word he was immaculate, and yet he was exposed to suffering; expect the same, and when it comes bear it in the same spirit. It is very likely that the apostle mentions guile, because those who do wrong generally strive to screen themselves by prevarication and lies. These words appear to be a quotation from Isa 53:9 . Verse 23 But committed himself - Though he could have inflicted any kind of punishment on his persecutors, yet to give us, in this respect also, an example that we should follow his steps, he committed his cause to him who is the righteous Judge. To avoid evil tempers, and the uneasiness and danger of avenging ourselves, it is a great advantage in all such cases to be able to refer our cause to God, and to be assured that the Judge of all the earth will do right. The Vulgate, one copy of the Itala, St. Cyprian, and Fulgentius, read, Tradebat autem judicanti se injuste; "He delivered himself to him who judged unrighteously;" meaning Pontius Pilate. Some critics approve of this reading, but it has not sufficient evidence to recommend it as genuine. Verse 24 Who his own self - Not another in his place, as some anciently supposed, because they thought it impossible that the Christ should suffer. Bare our sins in his own body - Bore the punishment due to our sins. In no other sense could Christ bear them. To say that they were so imputed to him as if they had been his own, and that the Father beheld him as blackened with imputed sin, is monstrous, if not blasphemous. That we, being dead to sins - Ἱνα ταις ἁμαρτιαις απογενομενοι· That we, being freed from sin - delivered out of its power, and from under its tyranny. Should live unto righteousness - That righteousness should be our master now, as sin was before. He is speaking still lo servants who were under an oppressive yoke, and were cruelly used by their masters, scourged, buffeted, and variously maltreated. By whose stripes ye were healed - The apostle refers here to Isa 53:4-6 ; and he still keeps the case of these persecuted servants in view, and encourages them to suffer patiently by the example of Christ, who was buffeted and scourged, and who bore all this that the deep and inveterate wounds, inflicted on their souls by sin, might be healed. Verse 25 For ye were as sheep going astray - Formerly ye were not in a better moral condition than your oppressors; ye were like stray sheep, in the wilderness of ignorance and sin, till Christ, the true and merciful Shepherd, called you back from your wanderings, by sending you the Gospel of his grace. Bishop of your souls - Unless we consider the word bishop as a corruption of the word επισκοπος episcopos, and that this literally signifies an overseer, an inspector, or one that has the oversight, it can convey to us no meaning of the original. Jesus Christ is the Overseer of souls; he has them continually under his eye; he knows their wants, wishes, dangers, etc., and provides for them. As their shepherd, he leads them to the best pastures, defends them from their enemies, and guides them by his eye. Jesus is the good Shepherd that laid down his life for his sheep. All human souls are inexpressibly dear to him, as they are the purchase of his blood. He is still supreme Bishop or Overseer in his Church. He alone is Episcopus episcoporum, "the Bishop of bishops;" a title which the Romish pontiffs have blasphemously usurped. But this is not the only attribute of Jesus on which they have laid sacrilegious hands. And besides this, with force and with cruelty have they ruled the sheep: but the Lord is breaking the staff of their pride, and delivering the nations from the bondage of their corruption. Lord, let thy kingdom come! Introduction The duty of wives to their husbands, how they are to be adorned, and be in subjection as Sarah was to Abraham, 1Pet 3:1-6 . The duty of husbands to their wives, 1Pet 3:7 . How to obtain happiness, and live a long and useful life, 1Pet 3:8-11 . God loves and succours them that do good; but his face is against the wicked, 1Pet 3:12 , 1Pet 3:13 . They should suffer persecution patiently, and

Against Malice and Hypocrisy. ( a. d. 66.) 1 Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, 2 As newborn babes, desire the sincere milk of the word, that ye may grow thereby: 3 If so be ye have tasted that the Lord is gracious. The holy apostle has been recommending mutual charity, and setting forth the excellences of the word of God, calling it an incorruptible seed, and saying that it liveth and abideth for ever. He pursues his discourse, and very properly comes in with this necessary advice, Wherefore laying aside all malice, &c. These are such sins as both destroy charity and hinder the efficacy of the word, and consequently they prevent our regeneration. I. His advice is to lay aside or put off what is evil, as one would do an old rotten garment: "Cast it away with indignation, never put it on more." 1. The sins to be put off, or thrown aside, are, (1.) Malice, which may be taken more generally for all sorts of wickedness, as Jam. i. 21 ; 1 Cor. v. 8 . But, in a more confined sense, malice is anger resting in the bosom of fools, settled overgrown anger, retained till it inflames a man to design mischief, to do mischief, or delight in any mischief that befals another. (2.) Guile, or deceit in words. So it comprehends flattery, falsehood, and delusion, which is a crafty imposing upon another's ignorance or weakness, to his damage. (3.) Hypocrisies. The word being plural comprehends all sorts of hypocrisies. In matters of religion hypocrisy is counterfeit piety. In civil conversation hypocrisy is counterfeit friendship, which is much practised by those who give high compliments, which they do not believe, make promises which they never intend to perform, or pretend friendship when mischief lies in their hearts. (4.) All envies; every thing that may be called envy, which is a grieving at the good and welfare of another, at their abilities, prosperity, fame, or successful labours. (5.) Evil speaking, which is detraction, speaking against another, or defaming him; it is rendered backbiting, 2 Cor. xii. 20 ; Rom. i. 30 . 2. Hence learn, (1.) The best Christians have need to be cautioned and warned against the worst sins, such as malice, hypocrisy, envy. They are but sanctified in part, and are still liable to temptations. (2.) Our best services towards God will neither please him nor profit us if we be not conscientious in our duties to men. The sins here mentioned are offences against the second table. These must be laid aside, or else we cannot receive the word of God as we ought to do. (3.) Whereas it is said all malice, all guile, learn, That one sin, not laid aside, will hinder our spiritual profit and everlasting welfare. (4.) Malice, envy, hatred, hypocrisy, and evil-speaking, generally go together. Evil-speaking is a sign that malice and guile lie in the heart; and all of them combine to hinder our profiting by the word of God. II. The apostle, like a wise physician, having prescribed the purging out of vicious humours, goes on to direct to wholesome and regular food, that they may grow thereby. The duty exhorted to is a strong and constant desire for the word of God, which word is here called reasonable milk, only, this phrase not being proper English, our translators rendered it the milk of the word, by which we are to understand food proper for the soul, or a reasonable creature, whereby the mind, not the body, is nourished and strengthened. This milk of the word must be sincere, not adulterated by the mixtures of men, who often corrupt the word of God, 2 Cor. ii. 17 . The manner in which they are to desire this sincere milk of the word is stated thus: As new-born babes. He puts them in mind of their regeneration. A new life requires suitable food. They, being newly born, must desire the milk of the word. Infants desire common milk, and their desires towards it are fervent and frequent, arising from an impatient sense of hunger, and accompanied with the best endeavours of which the infant is capable. Such must Christians' desires be for the word of God: and that for this end, that they may grow thereby, that we may improve in grace and the knowledge of our Lord and Saviour, 2 Pet. iii. 18 . Learn, 1. Strong desires and affections to the word of God are a sure evidence of a person's being born again. If they be such desires as the babe has for the milk, they prove that the person is new-born. They are the lowest evidence, but yet they are certain. 2. Growth and improvement in wisdom and grace are the design and desire of every Christian; all spiritual means are for edification and improvement. The word of God, rightly used, does not leave a man as it finds him, but improves and makes him better. III. He adds an argument from their own experience: If so be, or since that, or forasmuch as, you have tasted that the Lord is gracious, v. 3 . The apostle does not express a doubt, but affirms that these good Christians had tasted the goodness of God, and hence argues with them. "You ought to lay aside these vile sins ( v. 1 ); you ought to desire the word of God; you ought to grow thereby, since you cannot deny but that you have tasted that the Lord is gracious." The next verse assures us that the Lord here spoken of is the Lord Jesus Christ. Hence learn, 1. Our Lord Jesus Christ is very gracious to his people. He is in himself infinitely good; he is very kind, free, and merciful to miserable sinners; he is pitiful and good to the undeserving; he has in him a fulness of grace. 2. The graciousness of our Redeemer is best discovered by an experimental taste of it. There must be an immediate application of the object to the organ of taste; we cannot taste at a distance, as we may see, and hear, and smell. To taste the graciousness of Christ experimentally supposes our being united to him by faith, and then we may taste his goodness in all his providences, in all our spiritual concerns, in all our fears and temptations, in his word and worship every day. 3. The best of God's servants have in this life but a taste of the grace of Christ. A taste is but a little; it is not a draught, nor does it satisfy. It is so with the consolations of God in this life. 4. The word of God is the great instrument whereby he discovers and communicates his grace to men. Those who feed upon the sincere milk of the word taste and experience most of his grace. In our converses with his word we should endeavour always to understand and experience more and more of his grace. The Living

Wherefore laying aside - As inconsistent with that pure love. All dissimulation - Which is the outward expression of guile in the heart.

CHAPTER II. ANALYSIS OF THE CHAPTER. This chapter may be divided into three parts:-- I. An exhortation to those whom the apostle addressed, to lay aside all malice, and all guile, and to receive the simple and plain instructions of the word of God with the earnestness with which babes desire their appropriate food, 1Pet 2:1-3. Religion reproduces the traits of character of children in those whom it influences and they ought to regard themselves as new-born babes, and seek that kind of spiritual nutriment which is adapted to their condition as such. II. The privileges which they had obtained by becoming Christians, while so many others had stumbled at the very truths by which they had been saved, 1Pet 2:4-10. (a.) They had come to the Saviour, as the living stone on which the whole spiritual temple was founded, though others had rejected him; they had become a holy priesthood; they had been admitted to the privilege of offering true sacrifices, acceptable to God, 1Pet 2:4,5. (b.) To them Christ was precious as the chief corner-stone, on which all their hopes rested, and on which the edifice that was to be reared was safe, though that foundation of the Christian hope had been rejected and disallowed by others, 1Pet 2:6-8. (c.) They were now a chosen people, an holy nation, appointed to show forth on earth the praises of God, though formerly they were not regarded as the people of God, and were not within the range of the methods by which he was accustomed to show mercy, 1Pet 2:9,10. III. Various duties growing out of these privileges, and out of the various relations which they sustained in life, 1Pet 2:11-25. (a.) The duty of living as strangers and pilgrims; of abstaining from all those fleshly lusts which war against the soul; and of leading lives of entire honesty in relation to the Gentiles, by whom they were surrounded, 1Pet 2:11,12. (b.) The duty of submitting to civil rulers, 1Pet 2:13-17. (c.) The duty of servants to submit to their masters, though their condition was a hard one in life, and they were called to suffer wrongfully, 1Pet 2:18-20. (d.) This duty was enforced on servants, and on all, from the example of Christ, who in more wronged than any others can be, and who yet bore all his sufferings with entire patience, leaving us an example that we should follow in his steps, 1Pet 2:21-25. Verse 1. Wherefore laying aside. On the word rendered laying aside, see Rom 13:12, Eph 4:22,25, Col 3:8. The allusion is to putting off clothes; and the meaning is, that we are to cast off these things entirely; that is, we are no longer to practise them. The word wherefore (ουν) refers to the reasonings in the first chapter. In view of the considerations stated there, we should renounce all evil. All malice. All evil, (κακιαν.) The word malice we commonly apply now to a particular kind of evil, denoting extreme enmity of heart, ill-will, a disposition to injure others without cause, from mere personal gratification, or from a spirit of revenge.--- Webster. The Greek word, however, includes evil of all kinds. Rom 1:29. Comp. Acts 8:22, where it is rendered wickedness, and 1Cor 5:8, 14:20, Eph 4:31, Col 3:8, Tit 3:3. And all guile. Deceit of all kinds. Rom 1:29; 2Cor 12:16; 1Thes 2:3. And hypocrisies. 1Timm 4:2; Mt 23:28; Gal 2:13, on the word rendered dissimulation. The word means, feigning to be what we are not; assuming a false appearance of religion; cloking a wicked purpose under the appearance of piety: And envies. Hatred of others on account of some excellency which they have, or something which they possess which we do not. Rom 1:29. And all evil speaking. Greek, Speaking against others. This word (καταλαλια) occurs only here and in 2Cor 12:20, where it is rendered backbitings. It would include all unkind or slanderous speaking against others. This is by no means an uncommon fault in the world, and it is one of the designs of religion to guard against it. Religion teaches us to lay aside whatever guile, insincerity, and false appearances we may have acquired, and to put on the simple honesty and openness of children. We all acquire more or less of guile and insincerity ill the course of life, We learn to conceal our sentiments and feelings, and almost unconsciously come to appear different from what we really are. It is not so with children. In the child, every emotion of the bosom: appears as it is. Nature there work, well and beautifully. Every emotion is expressed; every feeling of the heart is developed; and in the cheeks, the open eye, the joyous or sad countenance, we know all that there is in the bosom, as certainly as we know all that there is in the rose by its colour and its fragrance. Now, it is one of the purposes of religion to bring us back to this state, and to strip off all the subterfuges which we may have acquired in life; and he in whom this effect is not accomplished has never been converted. A man that is characteristically deceitful, cunning, and crafty, cannot be a Christian. "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven," Mt 18:3. (a) "laying aside all malice" Eph 4:22,31 Verse 2. As new

Desire - Always, as earnestly as new born babes do, 1Pet 1:3 . The milk of the word - That word of God which nourishes the soul as milk does the body, and which is sincere, pure from all guile, so that none are deceived who cleave to it. That you may grow thereby - In faith, love, holiness, unto the full stature of Christ.

-born babes. The phrase here used would properly denote those which were just born, and hence Christians who had just begun the spiritual life. See the word explained 2Ti 3:15. It is not uncommon, in the Scriptures, to compare Christians with little children. Mt 18:3 for the reasons of this comparison. Comp. 1Cor 3:2 Heb 5:12,14. Desire the sincere milk of the word. The pure milk of the word, On the meaning of the word sincere, Eph 6:24. The Greek word here (αδολον) means, properly, that which is without guile or falsehood; then unadulterated, pure, genuine. The Greek adjective rendered "of the word," (λογικον,) means properly rational, pertaining to reason, or mind; and, in the connexion here with milk, means that which is adapted to sustain the soul. Rom 12:1. There is no doubt that there is allusion to the gospel in its purest and most simple form, as adapted to be the nutriment of the new-born soul. Probably there are two ideas here; one, that the proper aliment of piety is simple truth; the other, that the truths which they were to desire were the more elementary truths of the gospel, such as would be adapted to those who were babes in knowledge. That ye may grow thereby. As babes grow on their proper nutriment. Piety in the heart is susceptible of growth, and is made to grow by its proper element, as a plant or a child is, and will grow in proportion as it has the proper kind of nutriment, from this verse we may see, (1.) the reason of the injunction of the Saviour to Peter, to "feed his lambs," Jn 21:15, 1Pet 2:1,2. Young Christians strongly resemble children, babes; and they need watchful care, and kind attention, and appropriate aliment, as much as new-born infants do. Piety receives its form much from its commencement; and the character of the whole Christian life will be determined in a great degree by the views entertained at first, and the kind of instruction which is given to those who are just entering on their Christian course. We may also see, (2.) that it furnishes evidence of conversion, if we have a love for the simple and pure truths of the gospel, It is evidence that we have spiritual life, as really as the desire of appropriate nourishment is evidence that an infant has natural life. The new-born soul loves the truth. It is nourished by it. It perishes without it. The gospel is just what it wants; and without that it could not live. We may also learn from this verse, (3.) that the truths of the gospel which are best adapted to that state, are those which are simple and plain. Heb 5:12, seq. It is not philosophy that is needed then; it is not the profound and difficult doctrines of the gospel; it is those elementary truths which he at the foundation of all religion, and which can be comprehended by children: Religion makes every one docile and humble as a child; and whatever may be the age at which one is converted, or whatever attainments he may have made in science, he relishes the same truths which are loved by the youngest and most unlettered child that is brought into the kingdom of God. (b) "babes" Mt 18:3 (*) "sincere" "pure" (c) "milk" 1Cor 3:2 Verse 3. If so be ye have ta

sted that the Lord is gracious. Or rather, as Doddridge renders it, "Since you have tasted that the Lord is gracious." The apostle did not mean to express any doubt on the subject, but to state that, since they had had an experimental acquaintance with the grace of God, they should desire to increase more and more in the knowledge and love of him, On the use of the word taste, Heb 6:4. (a) "tasted" Ps 34:8 Verse 4. To whom coming.

Since ye have tasted - Sweetly and experimentally known.

To whom coming - By faith. As unto a living stone - Living from eternity; alive from the dead. There is a wonderful beauty and energy in these expressions, which describe Christ as a spiritual foundation, solid, firm, durable; and believers as a building erected upon it, in preference to that temple which the Jews accounted their highest glory. And St. Peter speaking of him thus, shows he did not judge himself, but Christ, to be the rock on which the church was built. Rejected indeed by men - Even at this day, not only by Jews, Turks, heathens, infidels; but by all Christians, so called, who live in sin, or who hope to be saved by their own works. But chosen of God - From all eternity, to be the foundation of his church. And precious - In himself, in the sight of God, and in the eyes of all believers.

To the Lord Jesus, for so the word "Lord" is to be understood in 1Pet 2:3. Acts 1:24. The idea here is, that they had come to him for salvation, while the great mass of men rejected him. Others "disallowed" him, and turned away from him, but they had seen that he was the one chosen or appointed of God, and had come to him in order to be saved. Salvation is often represented as coming to Christ. See Mt 11:28. As unto a living stone. The allusion in this passage is to Isa 28:16, "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation: he that believeth shall not make haste." Isa 28:16. There may be also possibly an allusion to Ps 118:22, "The stone which the builders disallowed, is become the head-stone of the corner." The reference is to Christ as the foundation on which the church is reared. He occupied the same place in regard to the church which a foundation-stone does to the edifice that is reared upon it. Comp. Mt 7:24,25. Rom 9:33, Eph 2:20, seq. The phrase " living stone " is however unusual, and is not found, I think, except in this place. There seems to be an incongruity in it, in attributing life to a stone, yet the meaning is not difficult to be understood. The purpose was not to speak of a temple, like that at Jerusalem, made up of gold and costly stones; but of a temple made up of living materials--of redeemed men--in which God now resides. In speaking of that, it was natural to refer to the foundation on which the whole rested, and to speak of that as corresponding to the whole edifice. It was all a living temple --a temple composed of living materials--from the foundation to the top. Compare the expression in Jn 4:10, "He would have given thee living water;" that is, water which would have imparted life to the soul. So Christ imparts life to the whole spiritual temple that is reared on him as a foundation. Disallowed indeed of men. Rejected by them, first by the Jews, in causing him to be put to death; and then by all men when he is offered to them as their Saviour. Isa 53:3. Ps 118:22: "Which the builders refused." Comp. Mt 21:42; Acts 4:11. But chosen of God. Selected by him as the suitable foundation on which to rear his church. And precious. Valuable. The universe had nothing more valuable on which to rear the spiritual temple. (b) "disallowed" Ps 118:22 (*) "disallowed" "rejected"Verse 5. Ye also, as lively

Stone; Cautions against Sensuality. ( a. d. 66.) 4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 9 But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; 12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. I. The apostle here gives us a description of Jesus Christ as a living stone; and though to a capricious wit, or an infidel, this description may seem rough and harsh, yet to the Jews, who placed much of their religion in their magnificent temple, and who understood the prophetical style, which calls the Messiah a stone ( Isa. viii. 14 ; xxviii. 16 ), it would appear very elegant and proper. 1. In this metaphorical description of Jesus Christ, he is called a stone, to denote his invincible strength and everlasting duration, and to teach his servants that he is their protection and security, the foundation on which they are built, and a rock of offence to all their enemies. He is the living stone, having eternal life in himself, and being the prince of life to all his people. The reputation and respect he has with God and man are very different. He is disallowed of men, reprobated or rejected by his own countrymen the Jews, and by the generality of mankind; but chosen of God, separated and fore-ordained to be the foundation of the church (as ch. i. 20 ), and precious, a most honourable, choice, worthy person in himself, in the esteem of God, and in the judgment of all who believe on him. To this person so described we are obliged to come: To whom coming, not by a local motion, for that is impossible since his exaltation, but by faith, whereby we are united to him at first, and draw nigh to him afterwards. Learn, (1.) Jesus Christ is the very foundation-stone of all our hopes and happiness. He communicates the true knowledge of God ( Matt. xi. 27 ); by him we have access to the Father ( John xiv. 6 ), and through him are made partakers of all spiritual blessings, Eph. i. 3 . (2.) Men in general disallow and reject Jesus Christ; they slight him, dislike him, oppose and refuse him, as scripture and experience declare, Isa. liii. 3 . (3.) However Christ may be disallowed by an ungrateful world, yet he is chosen of God, and precious in his account. He is chosen and fixed upon to be the Lord of the universe, the head of the church, the Saviour of his people, and the Judge of the world. He is precious in the excellency of his nature, the dignity of his office, and the gloriousness of his services. (4.) Those who expect mercy from this gracious Redeemer must come to him, which is our act, though done by God's grace—an act of the soul, not of the body—a real endeavour, not a fruitless wish. 2. Having described Christ as the foundation, the apostle goes on to speak of the superstructure, the materials built upon him: You also, as living stones, are built up, v. 6 . The apostle is recommending the Christian church and constitution to these dispersed Jews. It was natural for them to object that the Christian church had no such glorious temple, nor such a numerous priesthood; but its dispensation was mean, the services and sacrifices of it having nothing of the pomp and grandeur which the Jewish dispensation had. To this the apostle answers that the Christian church is a much nobler fabric than the Jewish temple; it is a living temple, consisting not of dead materials, but of living parts. Christ, the foundation, is a living stone. Christians are lively stones, and these make a spiritual house, and they are a holy priesthood; and, though they have no bloody sacrifices of beasts to offer, yet they have much better and more acceptable, and they have an altar too on which to present their offerings; for they offer spiritual sacrifices, acceptable to God by Jesus Christ. Learn, (1.) All sincere Christians have in them a principle of spiritual life communicated to them from Christ their head: therefore, as he is called a living stone, so they are called lively, or living stones; not dead in trespasses and sins, but alive to God by regeneration and the working of the divine Spirit. (2.) The church of God is a spiritual house. The foundation is Christ, Eph. ii. 22 . It is a house for its strength, beauty, variety of parts, and usefulness of the whole. It is spiritual foundation, Christ Jesus,—in the materials of it, spiritual persons,—in its furniture, the graces of the Spirit,—in its connection, being held together by the Spirit of God and by one common faith,—and in its use, which is spiritual work, to offer up spiritual sacrifices. This house is daily built up, every part of it improving, and the whole supplied in every age by the addition of new particular members. (3.) All good Christians are a holy priesthood. The apostle speaks here of the generality of Christians, and tells them they are a holy priesthood; they are all select persons, sacred to God, serviceable to others, well endowed with heavenly gifts and graces, and well employed. (4.) This holy priesthood must and will offer up spiritual sacrifices to God. The spiritual sacrifices which Christians are to offer are their bodies, souls, affections, prayers, praises, alms, and other duties. (5.) The most spiritual sacrifices of the best men are not acceptable to God, but through Jesus Christ; he is the only great high priest, through whom we and our services can be accepted; therefore bring all your oblations to him, and by him present them to God. II. He confirms what he had asserted of Christ being a living stone, &c., from Isa. xxviii. 16 . Observe the manner of the apostle's quoting scripture, not by book, chapter, and verse; for these distinctions were not then made, so no more was said than a reference to Moses, David, or the prophets, except once a particular psalm was named, Acts xiii. 33 . In their quotations they kept rather to the sense than the words of scripture, as appears from what is recited from the prophet in this place. He does not quote the scripture, neither the Hebrew nor LXX., word for word, yet makes a just and true quotation. The true sense of scripture may be justly and fully expressed in other than in scripture—words. It is contained. The verb is active, but our translators render it passively, to avoid the difficulty of finding a nominative case for it, which had puzzled so many interpreters before them. The matter of the quotation is this, Behold, I lay in Zion. Learn, 1. In the weighty matters of religion we must depend entirely upon scripture—proof; Christ and his apostles appealed to Moses, David, and the ancient prophets. The word of God is the only rule God hath given us. It is a perfect and sufficient rule. 2. The accounts that God hath given us in scripture concerning his Son Jesus Christ are what require our strictest attention. Behold, I lay, &c. John calls for the like attention, John i. 29 . These demands of attention to Christ show us the excellency of the matter, the importance of it, and our stupidity and dulness. 3. The constituting of Christ Jesus head of the church is an eminent work of God: I lay in Zion. The setting up of the pope for the head of the church is a human contrivance and an arrogant presumption; Christ only is the foundation and head of the church of God. 4. Jesus Christ is the chief corner-stone that God hath laid in his spiritual building. The corner-stone stays inseparably with the building, supports it, unites it, and adorns it. So does Christ by his holy church, his spiritual house. 5. Jesus Christ is the corner-stone for the support and salvation of none but such as are his sincere people: none but Zion, and such as are of Zion; not for Babylon, not for his enemies. 6. True faith in Jesus Christ is the only way to prevent a man's utter confusion. Three things put a man into great confusion, and faith prevents them all—disappointment, sin, and judgment. Faith has a remedy for each. III. He deduces an important inference, v. 7 . Jesus Christ is said to be the chief corner-stone. Hence the apostle infers with respect to good men, "To you therefore who believe he is precious, or he is an honour. Christ is the crown and honour of a Christian; you who believe will be so far from being ashamed of him that you will boast of him and glory in him for ever." As to wicked men, the disobedient will go on to disallow and reject Jesus Christ; but God is resolved that he shall be, in despite of all opposition, the head of the corner. Learn, 1. Whatever is by just and necessary consequence deduced from scripture may be depended upon with as much certainty as if it were contained in express words of scripture. The apostle draws an inference from the prophet's testimony. The prophet did not expressly say so, but yet he said that from which the consequence was unavoidable. Our Saviour bids them search the scriptures, because they testified of him; and yet no place in those scriptures to which he there refers them said that Jesus of Nazareth was the Messiah. Yet those scriptures do say that he who should be born of a virgin, before the sceptre departed from Judah, during the second temple, and after Daniel's seventy weeks, was the Messiah; but such was Jesus Christ: to collect this conclusion one must make use of reason, history, eye-sight, experience, and yet it is an infallible scripture—conclusion notwithstanding. 2. The business of a faithful minister is to apply general truths to the particular condition and state of his hearers. The apostle quotes a passage ( v. 6 ) out of the prophet, and applies it severally to good and bad. This requires wisdom, courage, and fidelity; but it is very profitable to the hearers. 3. Jesus Christ is exceedingly precious to all the faithful. The majesty and grandeur of his person, the dignity of his office, his near relation, his wonderful works, his immense love—every thing engages the faithful to the highest esteem and respect for Jesus Christ. 4. Disobedient people have no true faith. By disobedient people understand those that are unpersuadable, incredulous, and impenitent. These may have some right notions, but no solid faith. 5. Those that ought to be builders of the church of Christ are often the worst enemies that Christ has in the world. In the Old Testament the false prophets did the most mischief; and in the New Testament the greatest opposition and cruelty that Christ met with were from the scribes, pharisees, chief priests, and those who pretended to build and take care of the church. Still the hierarchy of Rome is the worst enemy in the world to Jesus Christ and his interest. 6. God will carry on his own work, and support the interest of Jesus Christ in the world, notwithstanding the falseness of pretended friends and the opposition of his worst enemies. IV. The apostle adds a further description, still preserving the metaphor of a stone, v. 8 . The words are taken from Isa. viii. 13, 14 , Sanctify the Lord of hosts himself—and he shall be for a stone of stumbling, and for a rock of offence, whence it is plain that Jesus Christ is the Lord of hosts, and consequently the most high God. Observe, 1. The builders, the chief-priests, refused him, and the people followed their leaders; and so Christ became to them a stone of stumbling, and a rock of offence, at which they stumbled and hurt themselves; and in return he fell upon them as a mighty stone or rock, and punished them with destruction. Matt. xii. 44 , Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall it will grind him to powder. Learn, (1.) All those that are disobedient take offense at the word of God: They stumble at the word, being disobedient. They are offended with Christ himself, with his doctrine and the purity of his precepts; but the Jewish doctors more especially stumbled at the meanness of his appearance and the proposal of trusting only to him for their justification before God. They could not be brought to seek justification by faith, but as it were by the works of the law; for they stumbled at that stumbling-stone, Rom. ix. 32 . (2.) The same blessed Jesus who is the author of salvation to some is to others the occasion of their sin and destruction. He is set for the rising and fall of many in Israel. He is not the author of their sin, but only the occasion of it; their own disobedience makes them stumble at him and reject him, which he punishes, as a judge, with destruction. Those who reject him as a Saviour will split upon him as a Rock. (3.) God himself hath appointed everlasting destruction to all those who stumble at the word, being disobedient. All those who go on resolutely in their infidelity and contempt of the gospel are appointed to eternal destruction; and God from eternity knows who they are. (4.) To see the Jews generally rejecting Christ, and multitudes in all ages slighting him, ought not to discourage us in our love and duty to him; for this had been foretold by the prophets long ago, and is a confirmation of our faith both in the scriptures and in the Messiah. 2. Those who received him were highly privileged, v. 9 . The Jews were exceedingly tender of their ancient privileges, of being the only people of God, taken into a special covenant with him, and separated from the rest of the world. "Now," say they, "if we submit to the gospel—constitution, we shall lose all this, and stand upon the same level with the Gentiles." (1.) To this objection the apostle answers, that if they did not submit they were ruined ( v. 7, 8 ), but that if they did submit they should lose no real advantage, but continue still what they desired to be, a chosen generation, a royal priesthood, &c. Learn, [1.] All true Christians are a chosen generation; they all make one family, a sort and species of people distinct from the common world, of another spirit, principle, and practice, which they could never be if they were not chosen in Christ to be such, and sanctified by his Spirit. [2.] All the true servants of Christ are a royal priesthood. They are royal in their relation to God and Christ, in their power with God, and over themselves and all their spiritual enemies; they are princely in the improvements and the excellency of their own spirits, and in their hopes and expectations; they are a royal priesthood, separated from sin and sinners, consecrated to God, and offering to God spiritual services and oblations, acceptable to God through Jesus Christ. [3.] All Christians, wheresoever they be, compose one holy nation. They are one nation, collected under one head, agreeing in the same manners and customs, and governed by the same laws; and they are a holy nation, because consecrated and devoted to God, renewed and sanctified by his Holy Spirit. [4.] It is the honour of the servants of Christ that they are God's peculiar people. They are the people of his acquisition, choice, care, and delight. These four dignities of all genuine Christians are not natural to them; for their first state is a state of horrid darkness, but they are effectually called out of darkness into a state of marvellous light, joy, pleasure, and prosperity, with this intent and view, that they should show forth, by words and actions, the virtues and praises of him who hath called them. (2.) To make this people content, and thankful for the great mercies and dignities brought unto them by the gospel, the apostle advises them to compare their former and their present state. Time was when they were not a people, nor had they obtained mercy, but they were solemnly disclaimed and divorced ( Jer. iii. 8 ; Hos. i. 6, 9 ); but now they are taken in again to be the people of God, and have obtained mercy. Learn, [1.] The best people ought frequently to look back upon what they were in time past. [2.] The people of God are the most valuable people in the world; all the rest are not a people, good for little. [3.] To be brought into the number of the people of God is a very great mercy, and it may be obtained. V. He warns them to beware of fleshly lusts, v. 11 . Even the best of men, the chosen generation, the people of God, need an exhortation to abstain from the worst sins, which the apostle here proceeds most earnestly and affectionately to warn them against. Knowing the difficulty, and yet the importance of the duty, he uses his utmost interest in them: Dearly beloved, I beseech you. The duty is to abstain from, and to suppress, the first inclination or rise of fleshly lusts. Many of them proceed from the corruption of nature, and in their exercise depend upon the body, gratifying some sensual appetite or inordinate inclination of the flesh. These Christians ought to avoid, considering, 1. The respect they have with God and good men: They are dearly beloved. 2. Their condition in the world: They are strangers and pilgrims, and should not impede their passage by giving into the wickedness and lusts of the country through which they pass. 3. The mischief and danger these sins do: " They war against the soul; and therefore your souls ought to war against them." Learn, (1.) The grand mischief that sin does to man is this, it wars against the soul; it destroys the moral liberty of the soul; it weakens and debilitates the soul by impairing its faculties; it robs the soul of its comfort and peace; it debases and destroys the dignity of the soul, hinders its present prosperity, and plunges it into everlasting misery. (2.) Of all sorts of sin, none are more injurious to the soul than fleshly lusts. Carnal appetites, lewdness, and sensuality, are most odious to God, and destructive to man's soul. It is a sore judgment to be given up to them. VI. He exhorts them further to adorn their profession by an honest conversation. Their conversation in every turn, every instance, and every action of their lives, ought to be honest; that is, good, lovely, decent, amiable, and without blame: and that because they lived among the Gentiles, people of another religion, and who were inveterate enemies to them, who did already slander them and constantly spoke evil of them as of evil-doers. "A clean, just, good conversation may not only stop their mouths, but may possibly be a means to bring them to glorify God, and turn to you, when they shall see you excel all others in good works. They now call you evil-doers; vindicate yourselves by good works, this is the way to convince them. There is a day of visitation coming, wherein God may call them by his word and his grace to repentance; and then they will glorify God, and applaud you, for your excellent conversation, Luke i. 68 . When the gospel shall come among them, and take effect, a good conversation will encourage them in their conversion, but an evil one will obstruct it." Note, 1. A Christian profession should be attended with an honest conversation, Phil. iv. 8 . 2. It is the common lot of the best Christians to be evil spoken of by wicked men. 3. Those that are under God's gracious visitation immediately change their opinion of good people, glorifying God and commending those whom before they railed at as evil-doers. Submission to Magistrates; Various E

stones. Gr., "living stones." The word should have been so rendered. The word lively with us now has a different meaning from living, and denotes active, quick, sprightly. The Greek word is the same as that used in the previous verse, and rendered living. The meaning is, that the materials of which the temple here referred to was composed, were living materials throughout. The foundation is a living foundation, and all the superstructure is composed of living materials. The purpose of the apostle here is to compare the church to a beautiful temple--such as the temple in Jerusalem, and to show that it is complete in all its parts, as that was. It has within itself what corresponds with everything that was valuable in that. It is a beautiful structure like that; and as in that there was a priesthood, and there were real and acceptable sacrifices offered, so it is in the Christian church. The Jews prided themselves much on their temple. It was a most costly and splendid edifice. It was the place where God was worshipped, and where he was supposed to dwell. It had an imposing service, and there was acceptable worship rendered there. As a new dispensation was introduced; as the tendency of the Christian system was to draw off the worshippers from that temple, and to teach them that God could be worshipped as acceptably elsewhere as at Jerusalem, ( Jn 4:21-23;) as Christianity did not inculcate the necessity of rearing splendid temples for the worship of God; and as in fact the temple at Jerusalem was about to be destroyed for ever, it was important to show that in the Christian church there might be found all that was truly beautiful and valuable in the temple at Jerusalem; that it had what corresponded to what was in fact most precious there, and that there was still a most magnificent and beautiful temple on the earth. Hence the sacred writers labour to show that all was found in the church that had made the temple at Jerusalem so glorious, and that the great design contemplated by the erection of that splendid edifices, --the maintenance of the worship of God was now accomplished in a more glorious manner than even in the services of that house. For there was a temple, made up of living materials, which was still the peculiar dwelling-place of God on the earth. In that temple there was a holy priesthood--for every Christian was a priest. In that temple there were sacrifices offered, as acceptable to God as in the former--for they were spiritual sacrifices, offered continually. These thoughts were often dwelt upon by the apostle Paul, and are here illustrated by Peter, evidently with the same design, to impart consolation to those who had never been permitted to worship at the temple in Jerusalem, and to comfort those Jews, now converted to Christianity, who saw that that splendid and glorious edifice was about to be destroyed. The peculiar abode of God on the earth was now removed from that temple to the Christian church, The first aspect in which this is illustrated here is, that the temple of God was made up of living stones;" that is, that the materials were not inanimate stones, but endued with life, and so much more valuable than those employed in the temple at Jerusalem, as the soul is more precious than any materials of stone. There were living beings which composed that temple, constituting a more beautiful structure, and a more appropriate dwelling-place for God, than any edifice could be made of stone, however costly or valuable. A spiritual house. A spiritual temple, not made of perishable materials, like that at Jerusalem; not composed of matter, as that was, but made up of redeemed souls--a temple more appropriate to be the residence of one who is a pure spirit. Eph 2:19, seq. and 1Cor 6:19,20. An holy priesthood. In the temple at Jerusalem, the priesthood appointed to minister there, and to offer sacrifices, an essential part of the arrangement. It was important, to show that this was not overlooked in the spiritual that God was raising. Accordingly, the apostle says that amply provided for, by constituting the whole body of Christians to be in fact a priesthood. Every one is engaged in offering sacrifice to God. The business is not intrusted to a particular class to be known as priests; there is not a particular portion to whom the name is to be peculiarly given; but every Christian is in fact a priest, and is engaged in offering an acceptable sacrifice to God. See Rom 1:6 "And hath made us kings and priests unto God." The Great High Priest in this service is the Lord Jesus Christ, (see the Epistle to the Hebrews, passim;) but besides him there is no one who sustains this office, except as it is borne by all the Christian members. There are ministers, elders, pastors, evangelists in the church; but there is no one who is a priest, except in the general sense that all are priests---for the great sacrifice has been offered, and there is no expiation now to be made. The name priest, therefore, should never be conferred on a minister of the gospel. It is never so given in the New Testament, and there was a reason why it should not be. The proper idea of a priest is one who offers sacrifice; but the ministers of the New Testament have no sacrifices to offer--the one great and perfect oblation for the sins of the world having been made by the Redeemer on the cross. To him, and him alone, under the New Testament dispensation, should the name priest be given, as it is uniformly in the New Testament, except in the general sense in which it is given to all Christians. In the Roman Catholic communion it is consistent to give the name priest to a minister of the gospel, but it is wrong to do it. It is consistent, because they claim that a true sacrifice of the body and blood of Christ is offered in the mass. It is wrong, because that doctrine is wholly contrary to the New Testament, and is derogatory to the one perfect oblation which has been once made for the sins of the world, and in conferring on a class of men a degree of importance and of power to which they have no claim, and which is so liable to abuse. But in a Protestant church it is neither consistent nor right to give the name to a minister of religion. The only sense in which the term can now be used in the Christian church is a sense in which it is applicable to all Christians alike--that they" offer the sacrifice of prayer mid praise," To offer up spiritual sacrifices. Not bloody offerings, the blood of lambs and bullocks, but those which are the offerings of the heart--the sacrifices of prayer and praise. As there is a priest, there is also involved the notion of a sacrifice; but that which is offered is such as all Christians offer to God, proceeding from the heart, and breathed forth from the lips, and in a holy life. It is called sacrifice, not because at makes an expiation for sin, but because it is of the nature of worship. Heb 13:15; Heb 10:14. Acceptable to God by Jesus Christ. Rom 12:1. Through the merits of the great sacrifice made by the Redeemer on the cross. Our prayers and praises are in themselves so imperfect, and proceed from such polluted lips and hearts, that they can be acceptable only through him as our intercessor before the throne of God. Heb 9:24, Heb 9:25; Heb 10:19, seq. (a) "scripture" Isa 28:16 Verse 6. Wherefore also it i

He that believeth shall not be confounded - In time or in eternity. Isaiah 28:16 .

s contained in the scripture. Isa 28:16. The quotation is substantially as it is found in the Septuagint. Behold, I lay in Sion. Isa 28:16, and Rom 9:33. A chief corner-stone. The principal stone on which the corner of the edifice rests. A stone is selected for this which is large and solid, and, usually, one which is squared, and wrought with care; and as such a stone is commonly laid with solemn ceremonies, so, perhaps, in allusion to this, it is here said by God that he would lay his stone at the foundation. The solemnities attending this were those which accompanied the great work of the Redeemer. See the word explained in the Eph 2:20. Elect. Chosen of God, or selected for this purpose, 1Pet 2:4. And he that believeth on him shall not be confounded. Shall not be ashamed. The Hebrew is, "shall not make haste." See it explained Rom 9:33. (a) "Behold" Isa 28:16 Verse 7. Unto you therefore

which believe. Christians are often called simply believers, because faith in the Savour is one of the prominent characteristics by which they are distinguished from their fellowmen. It sufficiently describes any man, to say that he is a believer in the Lord Jesus. He is precious. Marg., an honour. That is, according to the margin, it is an honour to believe on him, and should be so regarded. This is true, but it is very doubtful whether this is the idea of Peter. The Greek is ητιμη; literally, "esteem, honour, respect, reverence;" then "value or price." The noun is probably used in the place of the adjective, in the sense of honourable, valued, precious; and it is not incorrectly rendered in the text, "he is precious." The connexion demands this interpretation. The apostle was not showing that it was an honour to believe on Christ, but was stating the estimate which was put on him by those who believe, as contrasted with the view taken of him by the world. The truth which is taught is, that while the Lord Jesus is rejected by the great mass of men, he is regarded by all Christians as of inestimable value. I. Of the fact there can be no doubt. Somehow, Christians perceive a value in him which is seen in nothing else. This is evidenced (a.) in their avowed estimate of him as their best friend; (b.) in their being willing so far to honour him as to commit to him the keeping of their souls, resting the whole question of their salvation on him alone; (c.) in their readiness to keep his commands, and to serve him, while the mass of men disobey him; and (d.) in their being willing to die for him. II. The reasons why he is so precious to them are such as these: (1.) They are brought into a condition where they can appreciate his worth. To see the value of food, we must be hungry; of clothing, we must be exposed to the winter's blast; of home, we must be wanderers without a dwelling-place; of medicine, we must be sick; of competence, we must be poor. So, to see the value of the Saviour, we must see that we are poor, helpless, dying sinners; that the soul is of inestimable worth; that we have no merit of our own; and that unless some one interpose, we must perish. Every one who becomes a true Christian is brought to this condition; and in this state he can appreciate the worth of the Saviour. In this respect the condition of Christians is unlike that of the rest of mankind--for they are in no better state to appreciate the worth of the Saviour, than the man in health is to appreciate the value of the healing art, or than he who has never had a want unsupplied, the kindness of one who comes to us with an abundant supply of food. (2.) The Lord Jesus is in fact of more value to them than any other benefactor. We have had benefactors who have done us good, but none who have done us such good as he has. We have had parents, teachers, kind friends, who have provided for us, taught us, relieved us; but all that they have done for us is slight, compared with what he has done. The fruit of their kindness, for the most part, pertains to the present world; and they have not laid down their lives for us. What he has done pertains to our welfare to all eternity; it is the fruit of the sacrifice of his own life. How precious should the name and memory of one be who has laid down his own life to save us! (3.) We owe all our hopes of heaven to him; and in proportion to the value of such a hope, he is precious to us. We have no hope of salvation but in him. Take that away--blot out the name and the work of the Redeemer--and we see no way in which we could be saved; we have no prospect of being saved. As our hope of heaven, therefore, is valuable to us; as it supports us in trial; as it comforts us in the hour of death, so is the Saviour precious: and the estimate which we form of him is in proportion to the value of such a hope. (4.) There is an intrinsic value and excellency in the character of Christ, apart from his relation to us, which makes him precious to those who can appreciate his worth. In his character, abstractedly considered, there was more to attract, to interest, to love, than in that of any other one who ever lived in our world. There was more purity, more benevolence, more that was great in trying circumstances, more that was generous and self-denying, more that resembled God, than in any other one who ever appeared on earth. In the moral firmament, the character of Christ sustains a pre-eminence above all others who have lived, as great as the glory of the sun is superior to the feeble lights, though so numerous, which glimmer at midnight. With such views of him, it is not to be wondered at, that, however he may be estimated by the world, "to them who believe he is PRECIOUS." But unto them which be disobedient. Literally, unwilling to be persuaded, (απειθης;) that is, those who refused to believe; who were obstinate or contumacious, Lk 1:17, Rom 1:30. The meaning is, that to them he is made a stone against which they impinge, and ruin themselves. 1Pet 2:8. The stone which the builders disallowed. Which they rejected, or refused to make a corner-stone. The allusion here, by the word "builders," is primarily to the Jews, represented as raising a temple of salvation, or building with reference to eternal life. They refused to lay this stone, which God had appointed, as the foundation of their hopes, but preferred some other foundation. See this passage explained Mt 21:42; Acts 4:11; and Rom 9:33. The same is made the head of the corner. That is, though it is rejected by the mass of men, yet God has in fact made it the corner-stone on which the whole spiritual temple rests, Acts 4:11,12. However men may regard it, there is, in fact, no other hope of heaven than that which is founded on the Lord Jesus. If men are not saved by him, he becomes to them a stone of stumbling, and a rock of offence. (1) "precious" "an honour" (*) "disobedient" "believe not" (b) "stone" Mt 21:42 (+) "disallowed" "rejected"Verse 8. And a stone of stumbling. A

To them who believe, he is become the head of the corner - The chief corner stone, on which the whole building rests. Unbelievers too will at length find him such to their sorrow, Matt 21:44 . Psalm 118:22 .

Who stumble, whereunto also they were appointed - They who believe not, stumble, and fall, and perish for ever; God having appointed from all eternity, "he that believeth not shall be damned."

stone over which they stumble, or against Which they impinge. The idea seems to be that of a cornerstone which projects from the building, against which they dash themselves, and by which they are made to fall. Mt 21:44. The rejection of the Saviour becomes the means of their ruin. They refuse to build on him, and it is as if one should run against a solid projecting corner-stone of a house, that would certainly be the means of their destruction. Comp. Lk 1:34. An idea similar to this occurs in Mt 21:44: "Whosoever shall fall on this stone shall be broken." The meaning is, that if this foundation-stone is not the means of their salvation, it will be of their ruin. It is not a matter of indifference whether they believe on him or not--whether they accept or reject him. They cannot reject him without the most fearful consequences to their souls. And a rock of offence. This expresses substantially the same idea as the phrase "stone of stumbling." The word rendered "offence," σκανδαλον, means properly "a trap-stick--a crooked stick on which the bait is fastened, which the animal strikes against, and so springs the trap," ( Robinson, Lex.;) then a trap, gin, snare; and then anything which one strikes or stumbles against; a stumbling block. It then denotes that which is the cause or occasion of ruin. This language would be strictly applicable to the Jews, who rejected the Saviour on account of his humble birth, and whose rejection of him was made the occasion of the destruction of their temple, city, and nation. But it is also applicable to all who reject him, from whatever cause; for their rejection of him will be followed with ruin to their souls. It is a crime for which God will judge them as certainly as he did the Jews who disowned him and crucified him, for the offence is substantially the same. What might have been, therefore, the means of their salvation, is made the cause of their deeper condemnation. Even to them which stumble at the word. To all who do this. That is, they take the same kind of offence at the gospel which the Jews did at the Saviour himself. It is substantially the same thing, and the consequences must be the same. How does the conduct of the man who rejects the Saviour now, differ from that of him who rejected him when he was on the earth? Being disobedient. 1Pet 2:7. The reason why they reject him is, that they are not disposed to obey. They are solemnly commanded to believe the gospel; and a refusal to do it, therefore, is as really an act of disobedience as to break any other command of God. Whereunto they were appointed. (ειςοκαιετεθησαν.) The word " whereunto " means unto which. But unto what? It cannot be supposed that it means that they were "appointed" to believe on him and be saved by him; for (1.) this would involve all the difficulty which is ever felt in the doctrine of decrees or election; for it would then mean that he had eternally designated them to be saved, which is the doctrine of predestination; and (2.) if this were the true interpretation, the consequence would follow that God had been foiled. In his plan--for the reference here is to those who would not be saved, that is, to those who "stumble at that stumbling-stone," and are destroyed. Calvin supposes that it means, "unto which rejection and destruction they were designated in the purpose of God." So Bloomfield renders it, "Unto which (disbelief) they were destined," ( Crit. Digest;) meaning, as he supposes, that "into this stumbling and disobedience they were permitted by God to fall." Doddridge interprets it, "To which also they were appointed by the righteous sentence of God, long before, even as early as in his first purpose and decree he ordained his Son to be the great foundation of his church." Rosenmuller gives substantially the same interpretation. Clemens Romanus says it means that "they were appointed, not that they should sin, but that, sinning, they should be punished." See Wetstein. So Macknight, "To which punishment they were appointed." Whitby gives the same interpretation of it, that because they were disobedient, (referring, as he supposes, to the Jews who rejected the Messiah,) "they were appointed, for the punishment of that disobedience, to fall and perish." Dr. Clarke supposes that it means that they were prophesied of that they should, thus fall; or that, long before, it was predicted that they should thus stumble and fall. In reference to the meaning of this difficult passage, it is proper to observe that there is in the Greek verb necessarily the idea of designation, appointment, purpose. There was some agency or intention by which they were put in that condition; some act of placing or appointing, (the word τιθημι meaning to set, put, lay, lay down, appoint, constitute,) by which this result was brought about. The fair sense, therefore, and one from which we cannot escape, is, that this did not happen by chance or accident, but that there was a Divine arrangement, appointment, or plan on the part of God in reference to this result, and that the result was in conformity with that. So it is said in Jude 1:4, of a similar class of men, "For there are certain men crept in unawares, who were before of old ordained to this condemnation." The facts were these: (1.) That God appointed his Son to be the corner-stone of his church. (2.) That there was a portion of the world which, from some cause, would embrace him and be saved. (3.) That there was another portion who, it was certain, would not embrace him. (4.) That it was known that the appointment of the Lord Jesus as a Saviour would be the occasion of their rejecting him, and of their deeper and more aggravated condemnation. (5.) That the arrangement was nevertheless made, with the understanding that all this would be so, and because it was best on the whole that it should be so, even though this consequence would follow. That is, it was better that the arrangement should be made for the salvation of men even with this result, that a part would sink into deeper condemnation, than that no arrangement should be made to save any. The primary and originating arrangement, therefore, did not contemplate them or their destruction, but was made with reference to others, and notwithstanding they would reject him, and would fall. The expression whereunto (ειςο) refers to this plan, as involving, under the circumstances, the result which actually followed. Their stumbling and falling was not a matter of chance, or a result which was not contemplated, but entered into the original arrangement; and the whole, therefore, might be said to be in accordance with a wise plan and purpose. And, (6.) it might be said in this sense, and in this connexion, that those who would reject him were appointed to this stumbling and falling. It was what was foreseen; what entered into the general arrangement; what was involved in the purpose to save any. It was not a matter that was unforeseen, that the consequence of giving a Saviour would result in the condemnation of those who should crucify and reject him; but the whole thing, as it actually occurred, entered into the Divine arrangement. It may be added, that as, in the facts in the case, nothing wrong has been done by God, and no one has been deprived of any rights, or punished more than he deserves, it was not wrong in him to make the arrangement. It was better that the arrangement should be made as it is, even with this consequence, than that none at all should be made for human salvation. Rom 9:5, seq. Jn 12:39, Jn 12:40. This is just a statement, in accordance with what everywhere occurs in the Bible, that all things enter into the eternal plans of God; that nothing happens by chance; that there is nothing that was not foreseen; and that the plan is such as, on the whole, God saw to be best and wise, and therefore adopted it. If there is nothing unjust and wrong in the actual developement of the plan, there was nothing in forming it. At the same time, no man who disbelieves and rejects the gospel should take refuge in this as an excuse. He was "appointed" to it no otherwise than as it actually occurs; and as they know that they are voluntary in rejecting him, they cannot lay the blame of this on the purposes of God. They are not forced or compelled to do it; but it was seen that this consequence would follow, and the plan was laid to send the Saviour notwithstanding. (a) "whereunto" Jude 1:4 Verse 9. But ye are a chosen generation. In contradistinction from tho

But ye - Who believe in Christ Are - In a higher sense than ever the Jews were. A chosen or elect race, a royal priesthood - "Kings and priests unto God," Rev 1:6 . As princes, ye have power with God, and victory over sin, the world, and the devil: as priests, ye are consecrated to God, for offering spiritual sacrifices. Ye Christians are as one holy nation, under Christ your King. A purchased people - Who are his peculiar property. That ye may show forth - By your whole behaviour, to all mankind. The virtues - The excellent glory, the mercy, wisdom, and power of him, Christ, who hath called you out of the darkness of ignorance, error, sin, and misery.

se who, by their disobedience, had rejected the Saviour as the foundation of hope. The people of God are often represented as his chosen or elected people. 1Pet 1:2. A royal priesthood. 1Pet 2:2 %. The meaning of this is, probably, that they "at once bore the dignity of kings, and the sanctity of priests."-- Doddridge. Comp. Rev 1:6: "And hath made us kings and priests unto God." See also Isa 61:6: "But ye shall be named priests of the Lord; men shall call you ministers of our God." It may be, however, that the word royal is used only to denote the dignity of the priestly office which they sustained, or that they constituted, as it were, an entire nation or kingdom of priests. They were a kingdom over which he presided, and they were all priests; so that it might be said they were a kingdom of priests--a kingdom in which all the subjects were engaged in offering sacrifice to God. The expression appears to be taken from Ex 19:6 --"And ye shall be unto me a kingdom of priests"--and is such language as one who had been educated as a Jew would be likely to employ to set forth the dignity of those whom he regarded as the people of God. An holy nation. This is also taken from Ex 19:6. The Hebrews were regarded as a nation consecrated to God; and now that they were east off or rejected for their disobedience, the same language was properly applied to the people whom God had chosen in their place --the Christian church. A peculiar people. Comp. Tit 2:14, The margin here is purchased. The word peculiar, in its common acceptation now, would mean that they were distinguished from others, or were singular. The reading in the margin would mean that they had been bought or redeemed. Both these things are so, but neither of them expresses the exact sense of the original. The Greek (λαοςειςπεριποιησιν) means, "a people for a possession;" that is, as pertaining to God. They are a people which he has secured as a possession, or as his own; a people, therefore, which belong to him, and to no other. In this sense they are peculiar as being his; and, being such, it may be inferred that they should be peculiar in the sense of being unlike others in their manner of life. But that idea is not necessarily in the text. There seems to be here also an allusion to Ex 19:5: "Ye shall be a peculiar treasure with me (Sept. λαοςπεριουσιος) above all people." That ye should shew forth the praises of him. Marg., virtues. The Greek word (αρετη) means properly good quality, excellence of any kind. It means here the excellences of God--his goodness, his wondrous deeds, or those things which make it proper to praise him. This shows one great object for which they were redeemed. It was that they might proclaim the glory of God, and keep up the remembrance of his wondrous deeds in the earth. This is to be done (a.) by proper ascriptions of praise to him in public, family, and social worship; (b.) by being always the avowed friends of God, ready ever to vindicate his government and ways; (c.) by endeavouring to make known his excellences to all those who are ignorant of him; and (d.) by such a life as shall constantly proclaim his praise--as the sun, the moon, the stars, the hills, the streams, the flowers do, showing what God does. The consistent life of a devoted Christian is a constant setting forth of the praise of God, showing to all that the God who has made him such is worthy to be loved. Who hath called you out of darkness into his marvellous light. On the word called, Eph 4:1. Darkness is the emblem of ignorance, sin, and misery, and refers here to their condition before their conversion; light is the emblem of the opposite, and is a beautiful representation of the state of those who are brought to the knowledge of the gospel. Acts 26:18. The word marvellous means wonderful; and the idea is, that the light of the gospel was such as was unusual, or not to be found elsewhere, as that excites wonder or surprise which we are not accustomed to see. The primary reference here is, undoubtedly, to those who had been heathens, and to the great change which had been produced by their having been brought to the knowledge of the truth as revealed in the gospel; and, in regard to this, no one can doubt that the one state deserved to be characterized as darkness, and the other as light. The contrast was as great as that between midnight and noonday. But what is here said is substantially correct of all who are converted, and is often as strikingly true of those who have been brought up in Christian lands, as of those who have lived among the heathen. The change in conversion is often so great and so rapid, the views and feelings are so different before and after conversion, that it seems like a sudden transition from midnight to noon. In all cases also, of true conversion, though the change may not be so striking, or apparently so sudden, there is a change of which this may be regarded as substantially an accurate description. In many cases the convert can adopt this language in all its fulness, as descriptive of his own conversion; in all cases of genuine conversion it is true that each one can say that he has been called from a state in which his mind was dark to one in which it is comparatively clear. (1) "peculiar" "purchased" (b) "people" De 4:20 (2) "the praises" "virtues" (c) "darkness" Acts 26:18 Verse 10. Which in time past were not a people. That is, who formerly were not regarded as the people of Go

Who in time past were not a people - Much less the people of God; but scattered individuals of many nations. The former part of the verse particularly respects the gentiles; the latter, the Jews.

d. There is an allusion here to the passage in Hoss 2:23, "And I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God." It is, however, a mere allusion, such as one makes who uses the language of another to express his ideas, without meaning to say that both refer to the same subject. In Hosea, the passage refers evidently to the reception of one portion of the Israelites into favour after their rejection; in Peter, it refers mainly to those who had been Gentiles, and who had never been recognised as the people of God. The language of the prophet would exactly express his idea, and he therefore uses it without intending to say that this was its original application. See it explained Rom 9:25. Comp. Eph 2:11, seq. Which had not obtained mercy. That is, who had been living unpardoned, having no knowledge of the way by which sinners might be forgiven, and no evidence that your sins were forgiven. They were then in the condition of the whole heathen world, and they had not then been acquainted with the glorious method by which God forgives iniquity. (a) "which in past" Rom 9:25 Verse 11. Dearly beloved, I beseech you as strangers and pilgrims. On the word rendered strangers, (

παροικους,) Eph 2:19, where it is rendered foreigners. It means, properly, one dwelling near, neighbouring; then a by-dweller, a sojourner, one without the rights of citizenship, as distinguished from a citizen; and it means here that Christians are not properly citizens of this world, but that their citizenship is in heaven, and that they are here mere sojourners. Php 3:20. For our conversation [ citizenship ] is in heaven." On the word rendered pilgrims, (παρεπιδημους,) 1Pet 1:1; Heb 11:13. A pilgrim, properly, is one who travels to a distance from his own country to visit a holy place, or to pay his devotion to some holy object; then a traveller, a wanderer. The meaning here is, that Christians have no permanent home on earth; their citizenship is not here; they are mere sojourners, and they are passing on to their eternal home in the heavens. They should, therefore, act as become such persons; as sojourners and travellers do. They should not (a.) regard the earth as their home. (b.) They should not seek to acquire permanent possessions here, as if they were to remain here, but should act as travellers do, who merely seek a temporary lodging, without expecting permanently to reside in a place. (c.) They should not allow any such attachments to be formed, or arrangements to be made, as to impede their journey to their final home, as pilgrims seek only a temporary lodging, and steadily pursue their journey. (d.) Even while engaged here in the necessary callings of life--their studies, their farming, their merchandize--their thoughts and affections should be on other things. One in a strange land thinks much of his country and home; a pilgrim, much of the land to which he goes; and even while his time and attention may be necessarily occupied by the arrangements needful for the journey, his thoughts and affections will be far away. (e.) We should not encumber ourselves with much of this world's goods. Many professed Christians get so many worldly things around them, that it is impossible for them to make a journey to heaven. They burden themselves as no traveller would, and they make no progress. A traveller takes along as few things as possible; and a staff is often all that a pilgrim has. We make the most rapid progress in our journey to our final home when we are least encumbered with the things of this world. Abstain from freshly lusts. Such desires and passions as the carnal appetites prompt to. Gal 5:19, seq., a sojourner in a land, or a pilgrim, does not give himself up to the indulgence of sensual appetites, or to the soft pleasures of the soul. All these would hinder his progress, and turn him off from his great design. Comp. Rom 13:4, Gal 5:24, 2Ti 2:22, Tit 2:12, 1Pet 1:14. Which war against the soul. Rom 8:12, Rom 8:13. The meaning is, that indulgence in these things makes war against the nobler faculties of the soul; against the conscience, the understanding, the memory, the judgment, the exercise of a pure imagination. Comp. Gal 5:17. There is not a faculty of the mind, however brilliant in itself, which will not be ultimately ruined by indulgence in the carnal propensities of our nature. The effect of intemperance on the noble faculties of the soul is well known; and alas, there are too many instances in which the light of genius, in those endowed with splendid gifts, at the bar, in the pulpit, and in the senate, is extinguished by it, to need a particular description. But there is one vice pre-eminently, which prevails all over the heathen world, (Comp. Rom 1:27, seq.) and extensively in Christian lands, which more than all others, blunts the moral sense, pollutes the memory, defiles the imagination, hardens the heart, and sends a withering influence through all the faculties of the soul. "The soul grows clotted by contagion, Embodies, and embrutes, till she quite lose The divine property of her first being," Of this passion, Burns beautifully and truly said- "But oh! it hardens a' within, And petrifies the feeling." From all these passions the Christian pilgrim is to abstain. (b) "strangers" Ps 119:19 (c) "lusts" Gal 5:16-21 (d) "war" Rom 8:13, Jas 4:1 Verse 12. Having your conversation honest. Your conduct. Php 1:27

Here begins the exhortation drawn from the second motive. Sojourners: pilgrims - The first word properly means, those who are in a strange house; the second, those who are in a strange country. You sojourn in the body; you are pilgrims in this world. Abstain from desires of anything in this house, or in this country.

Sermon for the Third Sunday after Easter; 1 Peter 2:11-20 OUR CHRISTIAN DUTIES. 1 This epistle selection, too, is an admonition to good works, or the fruits of faith. It touches upon nearly every condition of life, teaching how each individual should live and conduct himself. But first, Peter admonishes Christians in general that in their intercourse with gentiles, or the unbelieving world, they give no real occasion for censure or reproach concerning their conduct. The admonition seems to hinge upon the fact that Christians, as the apostle reminds them in the first and second chapters, have been called to a lively, a never-dying, hope of an imperishable inheritance in heaven, and of eternal joy and salvation; that they are now redeemed, having obtained remission of sins through the precious blood of Christ; and again, that they are become a holy nation and royal priesthood, to show forth and magnify the grace of God, they who in time past were not God's people and had not obtained grace. “But now,” Peter would say, “you have obtained grace through the divine calling of Christ, through the suffering of your Lord. Live, then, as a holy people of God and citizens of heaven.” 2 We have already heard that in the Christian life are two essential principles, two principles upon which Christian teachers may lay emphasis. First, faith in the fact that through Christ's blood we are released from sin and have forgiveness; second, being forgiven, our natures are to be changed and we are to walk in newness of life. In baptism, when we first believe, we obtain not only remission of sins whereby we are of grace made children of God, but also the power to purge out, to mortify, the remaining sins. Our transgressions are not forgiven, Paul says ( Rom 6:1 ), with the privilege of continuing in them, as the insolent rejecters of grace imagine. It is this way: Our sins being blotted out through the blood of Christ, we need not to make remuneration or render satisfaction for them; we are children of grace and enjoy forgiveness. Nevertheless, inherent sin is not entirely purged out, or mortified. REMISSION AND MORTIFICATION DEFINED. 3 There is difference between remission of sins and mortification of them. The distinction should be made clear for the sake of combating those who confound and pervert the two principles by their false doctrines. In regard to remission, the Pope and many others have taught that forgiveness of sins is obtained through the foolishness of men's own self-elected works, the satisfactions of their own devising. This error has ever prevailed in the world. Cain was the first to make it, and it will continue to the end. And where this error is refuted, false teachers are found who, on the other hand, accept and boast of the doctrine of grace without enjoying its happy results. They proceed as if mere forgiveness were enough, and without further effect than averting punishment; as if it leaves us where we were before, not ameliorating in any wise our moral condition; and as if no more is to be known about Christ and the Gospel. Therefore, they who claim to be Christians must learn that, having obtained forgiveness without merit on their part, they should henceforth give no place to sins, but rather resist their former evil lusts and avoid and flee from the fruits and works thereof. Such is the substance of this lesson. 4 But note from the apostle's words how his view has changed since the time when, as a fisherman of Bethsaida, he went about with the Lord previous to the Lord's death and resurrection. At that time Peter and the other apostles, in fact the entire Jewish nation, had no other conception of Christ's kingdom--or the kingdom of God--than as an earthly one wherein they should know only happiness, figuring as wealthy farmers, citizens, noblemen, counts and lords. The sum of the world's goods should be theirs, and all the gentiles their vassals. They were to be thenceforth undisturbed by enemies, wars, famine or misfortune, and to enjoy the extremity of peace, leisure and happiness under their supreme King, the Messiah. Such were their hopes, even their expectations. With these pleasing fancies were their minds filled. And just so today are the Jews full and drunken with their visionary dreams. THE NATURE OF CHRIST'S KINGDOM. 5 Observe here, however, Peter teaches that the lot of the sharer in Christ's kingdom is quite the reverse of what he once imagined. “O beloved Christians,” he would say, “who are called and baptized into the royal and priestly kingdom of Christ, I have now to tell you things quite different from the ideas and dreams you and I used to entertain. We are, it is true, citizens, counts and lords in the kingdom where Christ reigns supreme over all earthly kings and lords, and where is only eternal riches, peace and happiness in every form; but the life of that kingdom is unlike that of earthly kings and dominions. You are not, be it known, lords and noblemen in a worldly sense; neither is Christ a king as the world regards kingliness, and the kingdom of the world is not in harmony with his. Know, then, you must regard yourselves strangers and pilgrims in the kingdom of the world.” “Therefore, I admonish you that, having now become Christians--brothers in the eternal heavenly kingdom--your manner of life should be such as becomes them who are no longer of a worldly kingdom. Regard this earthly life only as the traveler or pilgrim regards the country wherein he journeys, the inn where he procures a night's lodging. He does not expect to remain in the city, to be mayor or even a citizen. He finds there his food, but his thoughts are cast beyond its gates, to the place where home is. So, Peter says, must you look upon your earthly course. You did not become Christians with the prospect of reigning here on earth, as the Jews fancy they shall reign and be established. The dwelling-place, the citizenship and the authority of Christians are to be found in another direction, not in this world. Therefore, think of yourselves as pilgrims on earth, directing your attention toward other possessions and another country, wherein you shall be lords forever, and where no discord nor misfortune such as you must endure in this earthly harbor shall ever enter.” CHRISTIAN USE OF THIS LIFE. 6 But how is indifference to this life to be accomplished? Peter goes on to say: V.13, 14. “Be subject to every ordinance of man... whether to the king... or unto governors”; again, V.18. “Servants, be in subjection to your masters... also to the froward.” How is it consistent with royal citizenship in a celestial country to be a pilgrim on earth? How can we live here with wives and children, houses and lands, and being citizens under a temporal government, and yet not be at home? There is a distinction here which, as before said, was at first difficult for the beloved apostles themselves to understand. But to Christians, especially those of today, it should be clear. Christ and the apostles do not, in this teaching, design the rejection of external government and human authority--what Peter here terms ordinances of men. No, they permit these to remain as they are; moreover, they enjoin us to submit to and make use of them. 7 This is the difference to be kept in mind: We are to conduct ourselves in our earthly stations and occupations as not regarding this life our true kingdom and best good. And we are not to think the life beyond holds nothing more nor better than what we possess here, as do the Jews and the Turks. Although they believe in the resurrection of the dead, they carnally imagine the future life will be like the present except for its perfect peace and happiness, its freedom from misfortune, persecution and all ills. It is the prerogative of the Pope and his holy epicures to believe nothing in any respect. Every Christian, be he lord or servant, prince or subject, should conduct himself as befits his station, using in trust whatever God has given him--dominion and subjects, house and home, wife and children, money and property, meat and drink. He is to regard himself solely as a guest of earth, as one eating his morsel of bread or taking his lunch in an inn; he must conduct himself in this earthly harbor as a pious guest. Thus may he actually be a king reigning with fidelity, or a lord faithful to his office, and at the same time declare: “I count nothing on this life. I do not expect to remain here. This is but a strange country to me. True, I am seated in the uppermost place at table in this inn; but the occupant of the lowest seat has just as much as I, here or yonder. For we are alike guests. But he who assigned my duty, whose command I execute, gave me orders to conduct myself piously and honorably in this inn, as becomes a guest.” 8 So should Christians in all stations of life--lords and ladies, servants and maids--conduct themselves as guests of earth. Let them, in that capacity, eat and drink, make use of clothing and shoes, houses and lands, as long as God wills, yet be prepared to take up their journey when these things pass, and to move on out of life as the guest moves on out of the house or the city which is not his home. Let them conduct themselves as does the guest, with civility toward those with whom they come in contact, not infringing on the rights of any. For a visitor may not unrestrainedly follow his own pleasure and inclinations in the house of a stranger. The saying is: “If you would be a guest, you must behave civilly; otherwise you may promptly be shown the door or the dungeon.” 9 Christians should be aware of their citizenship in a better country, that they may rightly adapt themselves to this world. Let them not occupy the present life as if in tending to remain in it; nor as do the monks, who flee responsibility, avoiding civil office and trying to run out of the world. For Peter says rather that we are not to escape our fellows and live each for himself, but to remain in our several conditions in life, united with other mortals as God has bound us, and serving one another. At the same time, we are to regard this life as a journey through a country where we have no citizenship--where we are not at home; to think of ourselves as travelers or pilgrims occupying for a night the same inn, eating and drinking there and then leaving the place. 10 Let not the occupants of the humbler stations--servants and subjects--grumble: “Why should I vex myself with unpleasant household tasks, with farm work or heavy labor? This life is not my home anyway, and I may as well have it better. Therefore, I will abandon my station and enjoy myself; the monks and priests have, in their stations, withdrawn themselves from the world and yet drunk deeply, satisfying fleshly lusts.” No, this is not the right way. If you are unwilling to put up with your lot, as the guest in a tavern and among strangers must do, you also may not eat and drink. Similarly, they who are favored with loftier positions in life may not, upon this authority, abandon themselves to the idea of living in the sheer idleness and lustful pleasure their more favored station permits, as if they were to be here always. Let them reason thus: “This life, it is true, is transitory--a voyage, a pilgrimage, leading to our actual fatherland. But since it is God's will that everyone should serve his fellows here in his respective station, in the office committed to him, we will do whatever is enjoined upon us. We will serve our subjects, our neighbors, our wives and children so long as we can; we would not relax our service even if we knew we had to depart this very hour and leave all earthly things. For, God be praised, had we to die now we would know where we belong, where our home is. While we are here, however, on the way, it is ours to fulfill the obligations of our earthly citizenship. Therefore, we will live with our fellows in obedience to the law of our abidingplace, even unto the hour wherein we must cross the threshold outward, that we may depart in honor, leaving no occasion for complaint.” 11 Thus, mark you, should every Christian conduct himself here on earth, according to Peter. In the first place, he should know where is his real home, his fatherland. We learn this through faith in Christ, whereby we become children of God, heirs of eternal life, citizens of heaven. Accordingly, we sing: “Now we pray thee, Holy Spirit, for true faith,” etc., when we depart home from this wretchedness. This sentiment accords beautifully with the text here where Peter calls us “sojourners and pilgrims”--wayfarers in earthly wretchedness, desiring home and casting our thoughts beyond the gates of our sojourning-place. Second, though we must suffer this wretched condition in a foreign land, we are under obligation to render every honor to the host and to respect the inn, making the best of whatever may befall us. 12 The prophet Jeremiah found it necessary to give admonition of this sort to his wretched Jewish countrymen in Babylon who longed unspeakably to be home again and almost despaired because of having so long to suffer misery among strangers when many of their brethren were at home. Other prophets had encouraged them with the promise of soon being returned. Consequently many of them ceased to till the land and neglected to provide for a livelihood. To these Jeremiah writes ( ch. 29:10 ): “Ye must have patience, for ye are not so soon to return--not till seventy years be accomplished.” Meanwhile, though in wretchedness and captivity, they were to do as he bids in verses 5-7: “Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them. Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters: and multiply ye there, and be not diminished. And seek the peace of the city whither I have caused you to be carried away captive, and pray unto Jehovah for it; for in the peace thereof shall ye have peace.” That there in their misery they should build houses and make themselves citizens of Babylon, should marry and rear children--yes, give their children in marriage--as if they were to remain there permanently--this injunction of the prophet was altogether disagreeable and annoying to them. And still more offensive was the command to pray for the city and kingdom wherein they were captives. Much rather would they have prayed for liberation; for, influenced by the other prophets, they hoped to return home the following year. 13 Now, how was it with them? The godly, faithful ones had reason to hope and trust in release and a return to their own kingdom. Surely there was no pleasure, no joy, for them in their present miserable condition, as in Psalm 137 they testify and complain by the rivers of Babylon. There they cried and wept and had not an hour of enjoyment when they thought of home. The long seventy years their hearts continually stood at the gate ready to depart, so that they had no inclination whatever to build houses, to cultivate farms, to make gardens, to take wives and rear children. Nevertheless, the prophet bids them meet all the requirements of citizens of that country; and more than that, to pray for their hosts in the same spirit in which they would pray for their neighbors and fellow-citizens, asking God for peace and prosperity upon the city. CHRISTIANS SUBJECTS OF TWO KINGDOMS. 14 So, too, Christians are subjects of two kingdoms--they have experience of two kinds of life. Here on earth where the world has its home and its heavenly kingdom, we surely are not citizens. According to Paul ( Phil 3:20 ), “our conversation”--our citizenship--“is with Christ in heaven”; that is, in yonder life, the life we await. As the Jews hoped to be released from Babylon, we hope to be released from this present life and to go where we shall be lordly citizens forever. But being obliged to continue in this wretched state--our Babylon--so long as God wills, we should do as the Jews were commanded to do--mingle with other mortals, eat and drink, make homes, till the soil, fill civil offices and show good will toward our fellows, even praying for them, until the hour arrives for us to depart unto our home. 15 He who is guided by these facts, who comprehends the distinction between the kingdom of heaven and the kingdom of the world, will know how to resist successfully all classes of fanatics. For these latter paint this life in a terrible aspect. They want to run out of the world entirely, and are unwilling to associate with anyone; or they proceed to disturb civil regulations and to overthrow all order; or again, as with the Pope, they interfere in secular rule, desiring temporal authority, wholly under the name and color of Christianity. Having as Christians forgiveness of sins, and being now people of God, children of his kingdom, citizens no longer of Babylon but of heaven, let us know that during the period of our sojourn here among strangers, it is ours to live righteously, honorably and chastely, to further civil and domestic peace and to lend counsel and aid to benefit even the wicked and ungrateful, meanwhile constantly striving after our inheritance and keeping in mind the kingdom whither we are bound. 16 In short, a Christian must be one who, as Paul says ( I Cor 7:29-31 ), uses this world as not abusing it, who buys and possesses as though he possessed not, who has wife and children as though he had them not and who builds as though not building. How is it possible to reconcile these seeming inconsistencies? By making the Christian faith distinct from the faith of the Jews and Turks--yes, of the Papists even: by accepting the fact that the Christian's attitude toward this earthly life is the attitude of the guest; that in such capacity is he to build, to buy, to have dealings and hold intercourse with his fellows, to join them in all temporal affairs--a guest who respects his host's wishes, the laws of the realm and of the city and the customs of the inn, but at the same time the Christian refrains from attesting his satisfaction with this life as if he intended to remain here and hoped for nothing better. Thus will the Christian pass through every temporal event in the right way--having every possession as though not having it, using and yet not cleaving to it; not so occupied with the temporal as to lose the eternal, but leaving behind--forgetting--the former while striving after the latter as the goal set before him. 17 Therefore, they who presume to run out of the world by going into the desert or the wilderness; who, unwilling to occupy the inn but finding it indispensable nevertheless, must become their own hosts--these are great and unreasonable fools. Surely they must eat and drink and have clothing and shelter. With these things they cannot dispense, even if they can withdraw from all society. Nor is their action forsaking and fleeing the world, as they imagine it to be. Whatever your station and condition, whatever your occupation in life, of necessity you must be somewhere on earth while mortal life is yours. Nor has God separated you from men; he has placed you in society. Each individual is created and born for the sake of other individuals. But observe, wherever you are and whatever your station, you are, I say, to flee the world. HOW TO ESCAPE THE WORLD. 18 But how are we to flee the world? Not by donning caps and creeping into a corner or going into the wilderness. You cannot so escape the devil and sin. Satan will as easily find you in the wilderness in a gray cap as he will in the market in a red coat. It is the heart which must flee, and that by keeping itself “unspotted from the world,” as James 1:27 says. In other words, you must not cling to temporal things, but be guided by the doctrine of faith in Christ, and await the eternal, heavenly inheritance; and in that faith and that hope are you to execute the trust and work committed to you here, declaring the while: “That which I do here is not the chief good, the thing of real value, for which I live; though such is the case with the world, the Jews, the Turks and the Papists. I hold this temporal life as a tavern, valuing it no more than the guest values the inn where he enjoys food and lodging, while heart and mind turn ever to his own home.” What tolerance would there be for one foolish enough to declare: “I will not eat nor drink here. I will behave peculiarly, smashing windows and turning things upside down, for this is not my abiding-place”? For the very purpose of advancing himself on his journey, the traveler should make use of the inn, accepting whatever is offered. 19 Likewise should Christians use the world, constantly casting their thoughts beyond this life, notwithstanding they have here house and home, wife and children. These are for the present life only, yet the Christian owes them due consideration, the while he asserts: “Today we are here, tomorrow elsewhere. Now we avail ourselves of this inn, the next day of another. We do not expect to remain here.” Relative to this subject, Peter in his beautiful Pentecostal sermon says concerning David, who nevertheless was a holy king, that he did not ascend into the heavens, but, having fulfilled the will of God, fell asleep. Peter, so far from being willing to disparage David's office and rule, to criticise him therein for wrong-doing, rather magnifies it in glowing terms. David was a king, and cast not aside his crown; no, he retained his royal glory. He held his office as a God-intrusted one, in the execution whereof he served God. Similarly should the righteous ruler do--in fact, all men in their respective offices and stations. Let them remember they are not placed where they are to choose their own pleasure, but solely for the service of God. Such is their duty so long as they are here--transients, like the stranger at the inn with other guests, who conducts himself with respect to the needs and the pleasure of his fellows, doing as they do, and in case of danger and necessity uniting with them in the effort to help and protect. 20 King David did not regard his kingdom and his God-bestowed blessings as his real glory, but as his office, his opportunities for service in this earthly pilgrimage. In it all he remains a guest, expecting to leave this tarrying--place for a certain abode. Hence he says ( Ps 39:12 ): “I am a stranger with thee, a sojourner, as all my fathers were.” How is that? Has a king of David's glorious rank occasion to speak thus? Is he a guest who occupies a royal throne, who is lord of landed estate and of more than twelve hundred thousand people according to his own calculation? This is David's meaning: In his kingdom he serves God as a transient here on earth, and set apart by God for that purpose; but at the same time as a citizen of God's kingdom in another life, another existence, which he regards more glorious than earthly glory, and as affording something better than a temporal crown. REASONS TO ABSTAIN FROM CARNAL LUST. 21 Such is Peter's teaching. He admonishes Christians to Christ-like lives and works in view of the fact that they are called to great glory, having become through Christ a royal priesthood, a people of God and citizens of heaven. He would have them occupy this temporal world as guests, striving after another and eternal kingdom; that is, to abstain from all carnal lusts and maintain a blameless walk, a life of good works. The apostle assigns two reasons for such self-denial: First, that we may not, through carnal, lustful habits, lose the spiritual and eternal; second, that God's name and the glory we have in Christ may not be slandered among our heathen adversaries, but rather, because of our good works, honored. These are the chief reasons for doing good works. They ought most forcibly to urge us to the performance of our duties. 22 Peter admonishes, first, to V.11. “abstain from fleshly lusts, which war against the soul.” He implies that if we do not resist carnal inclinations, but rather follow them, we shall lose our priceless eternal inheritance. To be a stranger on earth, striving after another and better life, is inconsistent with living in fleshly lusts as if one's sole intent was to remain in the world forever. If you would have the things of one life, Peter says, you must forsake the things of the other. If you forget your fatherland and lie drunken with this carnal life, as does the heathen world in living in unbelief and without hope of eternal life, you will never reach yonder existence; for so you reject it. It is necessary to strive if we are to withstand the lusts of the flesh; for these, Peter says, war against the soul--against faith and the good conscience in man. If lust triumphs, our hold on the Spirit and on faith is lost. Now, if you would not be defeated, you must valiantly contend against carnal inclinations, being careful to overcome them and to maintain your spiritual, eternal good. In this instance, our own welfare demands the conquest. 23 In the second place, God's honor calls for it. God's honor here on earth is affected by our manner of life. We are to avoid giving occasion for our enemies to open their mouths in calumniation of God's name and his Word. Rather must we magnify the name of God by our confession and general conduct, and thus win others, who shall with us confess and honor him. Christ commands ( Mt 5:16 ): “Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.” 24 Peter proceeds to enumerate certain good works appropriate to Christians in all stations of life, particularly those Christians under authority, or in a state of servitude--men-servants and maid-servants. In the apostle's day, Christians had to submit to heathen authority--to serve unbelieving masters. Peter admonishes Christians to glorify God by their conduct, patiently bearing the violence and injustice offered, and forbearing to return evil; as we heard in the epistle lesson for the preceding Sunday which follows today's text. But to take up all the good works Peter enumerates here would require too much time at present.

Honest - Not barely unblamable, but virtuous in every respect. But our language sinks under the force, beauty, and copiousness of the original expressions. That they by your good works which they shall behold - See with their own eyes. May glorify God - By owning his grace in you, and following your example. In the day of visitation - The time when he shall give them fresh offers of his mercy.

. That is, lead upright and consistent lives. Comp. Php 4:8. Among the Gentiles. The heathen by whom you are surrounded, and who will certainly observe your conduct. 1Thes 4:12, "That ye may walk honestly towards them that are without." Comp. Rom 13:13. That, whereas they speak against you as evil doers,. Marg., wherein. Gr., ενω-- in what; either referring to time, and meaning that at the very time when they speak against you in this manner they may be silenced by seeing your upright lives; or meaning in respect to which --that is, that in respect to the very matters for which they reproach you they may see by your meek and upright conduct that there is really no ground for reproach. Wetstein adopts the former, but the question which is meant is not very important. Bloomfield supposes it to mean inasmuch, whereas. The sentiment is a correct one, whichever interpretation is adopted It should be true that at the very time when the enemies of religion reproach us, they should see that we are actuated by Christian principles, and that in the very matter for which we are reproached we are conscientious and honest. They may, by your good works, which they shall behold. Gr., "which they shall closely or narrowly inspect." The meaning is, that upon a close and narrow examination, they may see that you are actuated by upright principles, and ultimately be disposed to do you justice. It is to be remembered that the heathen were very little acquainted with the nature of Christianity; and it is known that in the early ages they charged on Christians the most abominable vices, and even accused them of practices at which human nature revolts. The meaning of Peter is, that while they charged these things on Christians, whether from ignorance or malice, they ought so to live as that a more full acquaintance with them, and a closer inspection of their conduct, would disarm their prejudices, and show that their charges were entirely unfounded. The truth taught here is, that our conduct as Christians should be such as to bear the strictest scrutiny; such that the closest examination will lead our enemies to the conviction; that we are upright and honest. This may be done by every Christian; this his religion solemnly requires him to do. Glorify God. Honour God; that is, that they may be convinced by your conduct of the pure and holy nature of that religion which he has revealed, and be led also to love and worship him. Mt 5:16. In the day of visitation. Many different opinions have been entertained of the meaning of this phrase, some referring it to the day of judgment; some to times of persecution; some to the destruction of Jerusalem; and some to the time when the gospel was preached among the Gentiles, as a period when God visited them with mercy. The word visitation (επισκοπη,) means the act of visiting or being visited for any purpose, usually with the notion of inspecting conduct, of inflicting punishment, or of conferring favours. Comp. Mt 25:36,43, Lk 1:68,78, 7:16, 19:44. In the sense of visiting for the purpose of punishing, the word is often used in the Septuagint for the Heb., ( pakad,) though there is no instance in which the word is so used in the New Testament, unless it be in the verse before us. The "visitation" here referred to is undoubtedly that of God; and the reference is to some time when he would make a "visitation" to men for some purpose, and when the fact that the Gentiles had narrowly inspected the conduct of Christians would lead them to honour him. The only question is, to what visitation of that kind the apostle referred. The prevailing use of the word in the New Testament would seem to lead us to suppose that the "visitation" referred to was designed to confer favours rather than to inflict punishment, and indeed the word seems to have somewhat of a technical character, and to have been familiarly used by Christians to denote God's coming to men to bless them; to pour out his Spirit upon them; to revive religion. This seems to me to be its meaning here; and, if so, the sense is, that when God appeared among men to accompany the preaching of the gospel with saving power, the result of the observed conduct of Christians would be to lead those around them to honour him by giving up their hearts to him; that is, their consistent lives would be the means of the revival and extension of true religion. And is it not always so? Is not the pure and holy walk of Christians an occasion of his bending his footsteps down to earth to bless dying sinners, and to scatter spiritual blessings with a liberal hand? Comp. 1Cor 14:24, 1Cor 14:25. (1) "whereas" "wherein" (e) "good works" Mt 5:16 Verse 13. Submit yourselves to every ordinance of man. Gr., "to every creation of man," (ανθρωπινηκτισει.) The meaning is, to every

Submit yourselves to every ordinance of man - To every secular power. Instrumentally these are ordained by men; but originally all their power is from God.

institution or appointment of man; to wit, of those who are in authority, or who are appointed to administer government. The laws, institutes, and appointments of such a government may be spoken of as the creation of man; that is, as what man makes. Of course, what is here said must be understood with the limitation everywhere implied, that what is ordained by those in authority is not contrary to the law of God. Acts 4:19. On the general duty here enjoined of subjection to civil authority, Rom 13:1-7. For the Lord's sake. Because he has required it, and has intrusted this power to civil rulers. Rom 13:6. Comp. Eph 6:7. Whether it be to the king. It has been commonly supposed that there is reference here to the Roman emperor, who might be called king, because in him the supreme power resided. The common title of the Roman sovereign was, as used by the Greek writers, αυτοκρατωρ, and among the Romans themselves, imperator, (emperor;) but the title king was also given to the sovereign. Jn 19:15, "We have no king but Cesar." Acts 17:7, "And these all do contrary to the decrees of Cesar, saying that there is another king, one Jesus." Peter undoubtedly had particular reference to the Roman emperors, but he uses a general term, which would be applicable to all in whom the supreme power resided, and the injunction here would require submission to such authority, by whatever name it might be called. The meaning is, that we are to be subject to that authority whether exercised by the sovereign in person, or by those who are appointed by him. As supreme. Not supreme in the sense of being superior to God, or not being subject to him, but in the sense of being over all subordinate officers. (a) "yourselves" Mt 22:21, Rom 13:1-7 Verse 14. Or unto governors. Subordinate officers, appointed by the chief magistrate, over provinces. Perhaps Roman proconsuls are here particularly intended.

xhortations; Christ's Example as a Sufferer. ( a. d. 66.) 13 Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; 14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. 15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: 16 As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. 17 Honour all men. Love the brotherhood. Fear God. Honour the king. 18 Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. 19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. 20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. 21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: 22 Who did no sin, neither was guile found in his mouth: 23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: 24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. 25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls. The general rule of a Christian conversation is this, it must be honest, which it cannot be if there be not a conscientious discharge of all relative duties. The apostle here particularly treats of these distinctly. I. The case of subjects. Christians were not only reputed innovators in religion, but disturbers of the state; it was highly necessary, therefore, that the apostle should settle the rules and measures of obedience to the civil magistrate, which he does here, where, 1. The duty required is submission, which comprises loyalty and reverence to their persons, obedience to their just laws and commands, and subjection to legal penalties. 2. The persons or objects to whom this submission is due are described, (1.) More generally: Every ordinance of man. Magistracy is certainly of divine right; but the particular form of government, the power of the magistrate, and the persons who are to execute this power, are of human institution, and are governed by the laws and constitutions of each particular country; and this is a general rule, binding in all nations, let the established form of be what it will. (2.) Particularly: To the king, as supreme, first in dignity and most eminent in degree; the king is a legal person, not a tyrant: or unto governors, deputies, proconsuls, rulers of provinces, who are sent by him, that is, commissioned by him to govern. 3. The reasons to enforce this duty are, (1.) For the Lord's sake, who had ordained magistracy for the good of mankind, who has required obedience and submission ( Rom. xiii. ), and whose honour is concerned in the dutiful behavior of subjects to their sovereigns. (2.) From the end and use of the magistrate's office, which are, to punish evil-doers, and to praise and encourage all those that do well. They were appointed for the good of societies; and, where this end is not pursued, the fault is not in their institution but their practice. [1.] True religion is the best support of civil government; it requires submission for the Lord's sake, and for conscience' sake. [2.] All the punishments, and all the magistrates in the world, cannot hinder but there will be evil-doers in it. [3.] The best way the magistrate can take to discharge his own duty, and to amend the world, is to punish well and reward well. (3.) Another reason why Christians should submit to the evil magistrate is because it is the will of God, and consequently their duty; and because it is the way to put to silence the malicious slanders of ignorant and foolish men, v. 15 . Learn, [1.] The will of God is, to a good man, the strongest reason for any duty. [2.] Obedience to magistrates is a considerable branch of a Christian's duty: So is the will of God. [3.] A Christian must endeavour, in all relations, to behave himself so as to put to silence the unreasonable reproaches of the most ignorant and foolish men. [4.] Those who speak against religion and religious people are ignorant and foolish. (4.) He reminds them of the spiritual nature of Christian liberty. The Jews, from Deut. xvii. 15 , concluded that they were bound to obey no sovereign but one taken from their own brethren; and the converted Jews thought they were free from subjection by their relation to Christ. To prevent their mistakes, the apostle tells the Christians that they were free, but from what? Not from duty or obedience to God's law, which requires subjection to the civil magistrate. They were free spiritually from the bondage of sin and Satan, and the ceremonial law; but they must not make their Christian liberty a cloak or covering for any wickedness, or for the neglect of any duty towards God or towards their superiors, but must still remember they were the servants of God. Learn, [1.] All the servants of Christ are free men ( John viii. 36 ); they are free from Satans' dominion, the law's condemnation, the wrath of God, the uneasiness of duty, and the terrors of death. [2.] The servants of Jesus Christ ought to be very careful not to abuse their Christian liberty; they must not make it a cover or cloak for any wickedness against God or disobedience to superiors. 4. The apostle concludes his discourse concerning the duty of subjects with four admirable precepts:— (1.) Honour all men. A due respect is to be given to all men; the poor are not to be despised ( Prov. xvii. 5 ); the wicked must be honoured, not for their wickedness, but for any other qualities, such as wit, prudence, courage, eminency of employment, or the hoary head. Abraham, Jacob, Samuel, the prophets, and the apostles, never scrupled to give due honour to bad men. (2.) Love the brotherhood. All Christians are a fraternity, united to Christ the head, alike disposed and qualified, nearly related in the same interest, having communion one with another, and going to the same home; they should therefore love one another with an especial affection. (3.) Fear God with the highest reverence, duty, and submission; if this be wanting, none of the other three duties can be performed as they ought. (4.) Honour the king with that highest honour that is peculiarly due to him above other men. II. The case of servants wanted an apostolical determination as well as that of subjects, for they imagined that their Christian liberty set them free from their unbelieving and cruel masters; to this the apostle answers, Servants, be subject, v. 18 . By servants he means those who were strictly such, whether hired, or bought with money, or taken in the wars, or born in the house, or those who served by contract for a limited time, as apprentices. Observe, 1. He orders them to be subject, to do their business faithfully and honestly, to conduct themselves, as inferiors ought, with reverence and affection, and to submit patiently to hardships and inconveniences. This subjection they owe to their masters, who have a right to their service; and that not only to the good and gentle, such as use them well and abate somewhat of their right, but even to the crooked and perverse, who are scarcely to be pleased at all. Learn, (1.) Servants ought to behave themselves to their masters with submission, and fear of displeasing them. (2.) The sinful misconduct of one relation does not justify the sinful behaviour of the other; the servant is bound to do his duty, though the master be sinfully froward and perverse. (3.) Good people are meek and gentle to their servants and inferiors. Our holy apostle shows his love and concern for the souls of poor servants, as well as for higher people. Herein he ought to be imitated by all inferior ministers, who should distinctly apply their counsels to the lower, the meaner, the younger, and the poorer sort of their hearers, as well as others. 2. Having charged them to be subject, he condescends to reason with them about it. (1.) If they were patient under their hardships, while they suffered unjustly, and continued doing their duty to their unbelieving and untoward masters, this would e acceptable to God, and he would reward all that they suffered for conscience towards him; but to be patient when they were justly chastised would deserve no commendation at all; it is only doing well, and suffering patiently for that, which is acceptable with God, v. 19, 20 . Learn, [1.] There is no condition so mean but a man may live conscientiously in it, and glorify God in it; the meanest servant may do so. [2.] The most conscientious persons are very often the greatest sufferers. For conscience towards God, they suffer wrongfully; they do well, and suffer for it; but sufferers of this sort are praiseworthy, they do honour to God and to religion, and they are accepted of him; and this is their highest support and satisfaction. [3.] Deserved sufferings must be endured with patience: If you are buffeted for your faults, you must take it patiently. Sufferings in this world are not always pledges of our future happiness; if children or servants be rude and undutiful, and suffer for it, this will neither be acceptable with God nor procure the praise of men. (2.) More reasons are given to encourage Christian servants to patience under unjust sufferings, v. 21 . [1.] From their Christian calling and profession: Hereunto were you called. [2.] From the example of Christ, who suffered for us, and so became our example, that we should follow his steps, whence learn, First, Good Christians are a sort of people called to be sufferers, and therefore they must expect it; by the terms of Christianity they are bound to deny themselves, and take up the cross; they are called by the commands of Christ, by the dispensations of Providence, and by the preparations of divine grace; and, by the practice of Jesus Christ, they are bound to suffer when thus called to it. Secondly, Jesus Christ suffered for you, or for us; it was not the Father that suffered, but he whom the Father sanctified, and sent into the world, for that end; it was both the body and soul of Christ that suffered, and he suffered for us, in our stead and for our good, v. 24 . Thirdly, The sufferings of Christ should quiet us under the most unjust and cruel sufferings we meet with in the world. He suffered voluntarily, not for himself, but for us, with the utmost readiness, with perfect patience, from all quarters, and all this though he was God-man; shall not we sinners, who deserve the worst, submit to the light afflictions of this life, which work for us unspeakable advantages afterwards? 3. The example of Christ's subjection and patience is here explained and amplified: Christ suffered, (1.) Wrongfully, and without cause; for he did no sin, v. 22 . He had done no violence, no injustice or wrong to any one—he wrought no iniquity of any sort whatever; neither was guile found in his mouth ( Isa. liii. 9 ), his words, as well as his actions, were all sincere, just, and right. (2.) Patiently: When he was reviled, he reviled not again ( v. 23 ); when they blasphemed him, mocked him, called him foul names, he was dumb, and opened not his mouth; when they went further, to real injuries, beating, buffeting, and crowning him with thorns, he threatened not; but committed both himself and his cause to God that judgeth righteously, who would in time clear his innocency, and avenge him on his enemies. Learn, [1.] Our Blessed Redeemer was perfectly holy, and so free from sin that no temptation, no provocation whatsoever, could extort from him so much as the least sinful or indecent word. [2.] Provocations to sin can never justify the commission of it. The rudeness, cruelty, and injustice of enemies, will not justify Christians in reviling and revenge; the reasons for sin can never be so great, but we have always stronger reasons to avoid it. [3.] The judgment of God will determine justly upon every man and every cause; and thither we ought, with patience and resignation, to refer ourselves. 4. Lest any should think, from what is said, v. 21-23 , that Christ's death was designed merely for an example of patience under sufferings, the apostle here adds a more glorious design and effect of it: Who his own self, &c., where note, (1.) The person suffering—Jesus Christ: His own self—in his own body. The expression his own self is emphatic, and necessary to show that he verified all the ancient prophecies, to distinguish him from the Levitical priests (who offered the blood of others, but he by himself purged our sins, Heb. i. 3 ), and to exclude all others from participation with him in the work of man's redemption: it is added, in his body; not but that he suffered in his soul ( Matt. xxvi. 38 ), but the sufferings of the soul were inward and concealed, when those of the body were visible and more obvious to the consideration of these suffering servants, for whose sake this example is produced. (2.) The sufferings he underwent were stripes, wounds, and death, the death of the cross —servile and ignominious punishments! (3.) The reason of his sufferings: He bore our sins, which teaches, [1.] That Christ, in his sufferings, stood charged with our sins, as one who had undertaken to put them away by the sacrifice of himself, Isa. liii. 6 . [2.] That he bore the punishment of them, and thereby satisfied divine justice. [3.] That hereby he takes away our sins, and removes them away from us; as the scape-goat did typically bear the sins of the people on his head, and then carried them quite away, ( Lev. xvi. 21, 22 ), so the Lamb of God does first bear our sins in his own body, and thereby take away the sins of the world, John i. 29 . (4.) The fruits of Christ's sufferings are, [1.] Our sanctification, consisting of the death, the mortification of sin, and a new holy life of righteousness, for both which we have an example, and powerful motives and abilities also, from the death and resurrection of Christ. [2.] Our justification. Christ was bruised and crucified as an expiatory sacrifice, and by his stripes we are healed. Learn, First, Jesus Christ bore the sins of all his people, and expiated them by his death upon the cross. Secondly, No man can depend safely upon Christ, as having borne his sin and expiated his guilt, till he dies unto sin and lives unto righteousness. 5. The apostle concludes his advice to Christian servants, by putting them in mind of the difference between their former and present condition, v. 25 . They were as sheep going astray, which represents, (1.) Man's sin: he goes astray; it is his own act, he is not driven, but does voluntary go astray. (2.) His misery: he goes astray from the pasture, from the shepherd, and from the flock, and so exposes himself to innumerable dangers. (3.) Here is the recovery of these by conversion: But are now returned. The word is passive, and shows that the return of a sinner is the effect of divine grace. This return is from all their errors and wanderings, to Christ, who is the true careful shepherd, that loves his sheep, and laid down his life for them, who is the most vigilant pastor, and bishop, or overseer of souls. Learn, [1.] Sinners, before their conversion, are always going astray; their life is a continued error. [2.] Jesus Christ is the supreme shepherd and bishop of souls, who is always resident with his flock, and watchful over them. [3.] Those that expect the love and care of this universal pastor must return to him, must die unto sin, and live unto righteousness.

As unto them that are sent by him. By the king, or the Roman emperor. They represent the supreme power. For the punishment of evil doers. One of the leading ends of government. "The Roman governors had the power of life and death in such conquered provinces as those mentioned in 1Pet 1:1. -- Doddridge. Ulpian, the celebrated Roman lawyer, who flourished two hundred years after Christ, thus describes the power of the governors of the Roman provinces: "It is the duty of a good and vigilant president to see to it that his province be peaceable and quiet. And that he ought to make diligent search after sacrilegious persons, robbers, man-stealers, and thieves, and to punish every one according to their guilt." Again, "They who govern whole provinces, have the power of sending to the mines." And again, "The presidents of provinces have the highest authority, next to the emperor." Peter has described the office of the Roman governors in language nearly resembling that of Ulpian. See Lardner's Credibility, (Works, i. 77, edit. 8vo., Lond. 1829.) And for the praise of them that do well. Praise here stands opposed to punishment, and means commendation, applause, reward. That is, it is a part of their business to reward in a suitable manner those who are upright and virtuous as citizens. This would be by protecting their persons and property; by defending their rights, and, perhaps, by admitting those to share the honours and emoluments of office who showed that they were worthy to be trusted. It is as important a part of the functions of magistracy to protect the innocent, as it is to punish the wicked.Verse 15. For so is the will of God. That is, it is in accordance with the Divine will that in this way you should put them to silence. That with well doin

Or to subordinate governors, or magistrates.

The ignorance - Of them who blame you, because they do not know you: a strong motive to pity them.

g. By a life of uprightness and benevolence. Ye may put to silence the ignorance of foolish men. Tit 2:8. The reference here is to men who brought charges against Christians, by accusing them of being inimical to the government, or insubordinate, or guilty of crimes. Such charges, it is well known, were often brought against them by their enemies in the early ages of Christianity. Peter says they were brought by foolish men, perhaps using the word foolish in the sense of evil-disposed, or wicked, as it is often used in the Bible. Yet, though there might be malice at the bottom, the charges were really based on ignorance. They were not thoroughly acquainted with the principles of the Christian religion; and the way to meet those charges was to act in every way as became good citizens, and so as "to live them down." One of the best ways o meeting the accusations of our enemies is to lead a life of strict integrity. It is not easy for the wicked to reply to this argument. (b) "that with" Tit 2:8 Verse 16. As free. That is, they were to consider themselves as freemen, as having a right to liberty. The Jews boasted much of their freedom and regarded it as a b

irthright privilege that they were free, Jn 8:33. They never willingly acknowledged their subjection to any other power, but claimed it as an elementary idea of their civil constitution that God only was their Sovereign. They were indeed conquered by the Romans, and paid tribute, but they did it because they were compelled to do it, and it was even a question much debated among them whether they should do it or not, Mt 22:17. Josephus has often referred to the fact that the Jews rebelled against the Romans under the plea that they were a free people, and that they were subject only to God. This idea of essential freedom the Jews had when they became Christians, and every thing in Christianity tended to inspire them with the love of liberty, They who were converted to the Christian faith, whether from among the Jews or the Gentiles, were made to feel that they were the children of God; that his law was the supreme rule of their lives; that in the ultimate resort they were subject to him alone; that they were redeemed, and that, therefore, the yoke of bondage could not be properly imposed on them; that God "had made of one blood all nations of men, for to dwell on all the face of the earth," ( Acts 17:26;) and that, therefore, they were on a level before him. The meaning here is, that they were not to consider themselves as slaves, or to act as slaves. In their subjection to civil authority they were not to forget that they were freemen in the highest sense, and that liberty was an invaluable blessing. They had been made free by the Son of God, Jn 8:32,36. They were free from sin and condemnation. They acknowledged Christ as their supreme Head, and the whole spirit and tendency of his religion prompted to the exercise of freedom. They were not to submit to the chains of slavery; not to allow their consciences to be bound, or their essential liberty to be interfered with; nor in their subjection to the civil magistrate were they ever to regard themselves otherwise than as freemen. As a matter of fact, Christianity has always been the friend and promoter of liberty. Its influence emancipated the slaves throughout the Roman empire; and all the civil freedom which we enjoy, and which there is in the world, can be traced to the influence of the Christian religion. To spread the gospel in its purity everywhere would be to break every yoke of oppression and bondage, and to make men everywhere free. It is the essential right of every man who is a Christian to be a freeman --to be free to worship God; to read the Bible; to enjoy the avails of his own labour; to train up his children in the way in which he shall deem best; to form his own plans of life, and to pursue his own ends, provided only that he does not interfere with the equal right of others--and every system which prevents this, whether it be that of civil government, of ecclesiastical law, or of domestic slavery, is contrary to the religion of the Saviour. And not using your liberty for a cloke of maliciousness. Marg., as in Greek, having. Not making your freedom a mere pretext under which to practise all kinds of evil. The word rendered maliciousness κακια--means more than our word maliciousness does; for it denotes evil of any kind, or all kinds. The word maliciousness refers rather to enmity of heart ill-will, an intention to injure. The apostle has reference to an abuse of freedom, which has often occurred. The pretence of those who have acted in this manner has been, that the freedom of the gospel implied deliverance from all kinds of restraint; that they were under no yoke, and bound by no laws; that, being the children of God, they had a right to all kinds of enjoyment and indulgence; that even the moral law ceased to bind them, and that they had a right to make the most of liberty in all respects. Hence they have given themselves up to all sorts of sensual indulgence, claiming exemption from the restraints of morality as well as of civil law, and sinking into the deepest abyss of vice. Not a few have done this who have professed to be Christians; and, occasionally, a fanatical sect now appears who make the freedom which they say Christianity confers a pretext for indulgence in the most base and degrading vices. The apostles saw this tendency in human nature, and in nothing are they more careful than to guard against this abuse. But as the servants of God. Not free from all restraint; not at liberty to indulge in all things, but bound to serve God in the faithful obedience of his laws. Thus bound to obey and serve him, they could not be at liberty to indulge in those things which would be in violation of his laws, and which would dishonour him. See this sentiment explained 1Cor 7:22; 1Cor 9:21. (c) "As free" Gal 5:1,13 (1) "not using" "having"Verse 17. Honour all men. That is, show them the respect which is due to them according to their personal worth, and to the rank and office which they sustain.

As free - Yet obeying governors, for God's sake.

Honour all men - As being made in the image of God, bought by his Son, and designed for his kingdom. Honour the king - Pay him all that regard both in affection and action which the laws of God and man require.

Rom 13:7. Love the brotherhood. The whole fraternity of Christians, regarded as a band of brothers. The word here used occurs only in this place and in 1Pet 5:9, where it is rendered brethren. The idea expressed here occurs often in the New Testament. Jn 13:34, Jn 13:35. Fear God, A duty everywhere enjoined in the Bible, as one of the first duties of religion. Comp. Lev 25:17, 24:7, 25:14; Prov 1:7, 3:13, 9:10, 23:17; Rom 3:18; 2Cor 7:1. The word fear, when used to express our duty to God, means that we are to reverence and honour him. Religion, in one aspect, is described as the fear of God; in another, as the love of God; in another, as submission to his will, etc. A holy veneration or fear is always an elementary principle of religion. It is the fear, not so much of punishment as of his disapprobation; not so much the dread of suffering at the dread of doing wrong. Honour the king. Referring here primarily to the Roman sovereign, but implying that we are always to respect those who have the rule over us. Rom 13:1-7. The doctrine taught in these verses 1Pet 2:13-17 is, that we are faithfully to perform all the relative duties of life. There are duties which we owe to ourselves, which are of importance in their place, and which we are by no means at liberty to neglect. But we also owe duties to our fellow-men, to our Christian brethren, and to those who have the rule over us; and religion, while it is honoured by our faithful performance of our duty to ourselves, is more openly honoured by our performance of our duties to those to whom we sustain important relations in life. Many of the duties which we owe to ourselves are, from the nature of the case, hidden from public observation. All that pertains to the examination of the heart; to our private devotions; to the subjugation of our evil passions; to our individual communion with God, must be concealed from public view. Not so, however, with those duties which pertain to others. In respect to them, we are open to public view. The eye of the world is upon us. The judgment of the world in regard to us is made up from their observation of the manner in which we perform them. If religion fails there, they judge that it fails altogether; and however devout we may be in private, if it is not seen by the world that our religion leads to the faithful performance of the duties which we owe in the various relations of life, it will be regarded as of little value. (1) "Honour all men" "Esteem" (a) "men" Rom 12:10 (b) "Love" Jn 13:35 (c) "Fear" Ps 111:10 (d) "king" Prov 24:21 Verse 18. Servants, be subject to your masters. On the duty here enjoined, Eph 6:5, seq. The Greek word here used

(οικεται) is not the same which is employed in Ephesians, (δουλοι). The word here means properly domestics --those employed about a house, or living in the same house--from οικος, house. These persons might have been slaves, or might not. The word would apply to them, whether they were hired, or whether they were owned as slaves. The word should not and cannot be employed to prove that slavery existed in the churches to which Peter wrote, and still less to prove that he approved of slavery, or regarded it as a good institution. The exhortation here would be, and still is, strictly applicable to any persons employed as domestics, though they had voluntarily hired themselves out to be such. It would be incumbent on them, while they remained in that condition, to perform with fidelity their duties as Christians, and to bear with Christian meekness all the wrongs which they might suffer from those in whose service they were. Those who are hired, and who are under a necessity of "going out to service" for a living, are not always free from hard usage, for there are trials incident to that condition of life which cannot be always avoided. It might be better, in many cases, to bear much than to attempt a change of situation, even though they were entirely at liberty to do so. It must be admitted, however, that the exhortation here will have more force if it is supposed that the reference is to slaves, and there can be no doubt that many of this class were early converted to the Christian faith. The word here rendered masters (δεσποταις) is not the same which is used in Eph 6:5, (κυριοις.) Neither of these words necessarily implies that those who were under them were slaves. The word here used is applicable to the head of a family, whatever may be the condition of those under him. It is frequently applied to God, and to Christ; and it cannot be maintained that those to whom God sustains the relation of δεσποτης, or master, are slaves. Lk 2:29; Acts 4:24, 2Ti 2:21, 2Pet 2:1, Jude 1:4, Rev 6:10. The word, indeed, is one that " might be applied to those who were owners of slaves. If that be the meaning here, it is not said, however, that those to whom it is applied were Christians. It is rather implied that they were pursuing such a course as was inconsistent with real piety. Those who were under them are represented as suffering grievous wrongs. With all fear. That is, with all proper reverence and respect. Eph 6:6. Not only to the good and gentle, but also to the froward. The word rendered froward (σκολιοις) means properly crooked, bent; then perverse, wicked, unjust, peevish. Any one who is a servant or domestic is liable to be employed in the service of such a master; but while the relation continues, the servant should perform his duty with fidelity, whatever may be the character of the master. Slaves are certainly liable to this; and even those who voluntarily engage as servants to others, cannot always be sure that they will have kind employers. Though the terms used here do not necessarily imply that those to whom the apostle gave this direction were slaves, yet it may be presumed that they probably were, since slavery abounded throughout the Roman empire; but the directions will apply to all who are engaged in the service of others, and are therefore of permanent value. Slavery will, sooner or later, under the influence of the gospel, wholly cease in the world, and instructions addressed to masters and slaves will have no permanent value; but it will always be true that there will be those employed as domestics, and it is the duty of all who are thus engaged to evince true fidelity and a Christian spirit themselves, whatever may be the character of their employers. (e) "Servants" Eph 6:5 Verse 19. For this is thank-worthy. Marg., thank. Gr., "This is grace," (χαρις.) Doddridge renders the expression, "This is graceful indeed." Various interpretations of this expression have been proposed; but the

Servants - Literally, household servants. With all fear - Of offending them or God. Not only to the good - Tender, kind. And gentle - Mild, easily forgiving.

For conscience toward God - From a pure desire of pleasing him. Grief - Severe treatment.

meaning evidently is, that it is acceptable to God, ( 1Pet 2:20, "this is acceptable to God "χαριςπαραθεω-) that is, this will be regarded by him with favour. It does not mean that it was worthy of thanks, or that God would thank them for doing it, (comp. Lk 17:9,10;) but that such conduct would meet with his approbation. If a man for conscience toward God. If, in the conscientious discharge of his duty, or if, in the endurance of this wrong, he regards himself as serving God. That is, if he feels that God, by his providence, has placed him in the circumstances in which he is, and that it is a duty which he owes to him to bear every trial incident to that condition with a submissive spirit. If he does this, he will evince the true nature of religion, and will be graciously accepted of God. Endure grief. That is, endure that which is fitted to produce grief, or that which is wrong. Suffering wrongfully. Suffering injury, or where there is injustice, (πασχωναδικως.) This, though a general remark, has particular reference to servants, and to their duty in the relation which they sustain to their masters. In view of what is here said, we may remark, (1.) that if this has reference to slaves, as has been usually supposed, it proves that they are very liable to be abused; that they have little or no security against being wronged; and that it was a special and very desirable characteristic of those who were in that condition, to be able to bear wrong with a proper spirit. It is impossible so to modify slavery that this shall not be the case; for the whole system is one of oppression, and there can be nothing that shall effectually secure the slave from being ill-treated. (2.) It would follow from this passage, if this refers to slavery, that that is a very hard and undesirable condition of life; for that is a very undesirable condition where the principal virtue, which they who are in it are required to exercise, is patience under wrongs. Such a condition cannot be in accordance with the gospel, and cannot be designed by God to be permanent. The relation of parent and child is never thus represented. It is never said or implied in the Scriptures that the principal virtue to which children are exhorted is patience under wrongs; nor, in addressing them, is it ever supposed that the most prominent thing in their condition is, that they would need the exercise of such patience. (3.) It is acceptable to God, if we bear wrong with a proper spirit, from whatever quarter it may come. Our proper business in life is, to do the will of God; to evince the right spirit however others may treat us; and to show, even under excessive wrong, the sustaining power and the excellence of true religion. Each one who is oppressed and wronged, therefore, has an eminent opportunity to show a spirit which will honour the gospel; and the slave and the martyr may do more to honour the gospel than if they were both permitted to enjoy liberty and life undisturbed. (1) "this is thank-worthy" "thank" Lk 6:32 (*) "thank-worthy" "well-pleasing"Verse 20. For what glory is it. What honour or credit would it be. If, when ye be buffeted for your faults. That is, if you are punished when you deserve it, The word buffet (κολαφιζω) means, to strike with the fist; and then to

strike in any way; to maltreat, Mt 26:67, Mk 14:65, 1Cor 4:11, 2Cor 12:7, Perhaps there may be a reference here to the manner in which servants were commonly treated, or the kind of punishment to which they were exposed. They would be likely to be struck in sudden anger, either by the hand, or by anything that was accessible, The word rendered "for your faults," is sinning, (αμαρτανοντες,) That is, "if being guilty of an offence, or having done wrong." The idea is, that if they were justly punished, and should take it patiently, there would be no credit or honour in it, Ye shall take it patiently. "If, even then, you evince an uncomplaining spirit, and bear it with the utmost calmness and patience, it would be regarded as comparatively no virtue, and as entitling you to no honour. The feeling of all who saw it would be that you deserved it, and there would be nothing to excite their sympathy or compassion. The patience evinced might indeed be as great as in the other ease, but there would be the feeling that you deleted all that you received, and the spirit evinced in that ease could not be regarded as entitled to any particular praise. If your masters are inflicting on you only what you deserve, it would be in the highest degree shameful for you to rise up against them, and resist them, for it would be only adding to the wrong which you had already done:" The expression here is, doubtless, to be understood comparatively. The meaning is not that absolutely there would be no more credit due to one who should bear his punishment patiently when he had done wrong, than if he had met it with resistance and murmuring; but that there is very little credit in that compared with the patience which an innocent person evinces, who, from regard to the will of God, and by control over all the natural feelings of resentment, meekly endures wrong. This expresses the common feeling of our nature. We attribute no particular credit to one who submits to a just punishment even with a calm temper. We feel that it would be wrong in the highest degree for him to do otherwise. So it is when calamities are brought on a man on account of his sins. If it is seen to be the fruit of intemperance or crime, we do not feel that there is any great virtue exhibited if he bears it with a calm temper. But if he is overwhelmed with calamity when it seems to have no particular connexion with his sins, or to be a punishment for any particular fault; if he suffers at the hand of man, where there is manifest injustice done him, and yet evinces a calm, submissive, and meek temper, we feel that in such cases there is eminent virtue. This is acceptable with God. Marg., as in 1Pet 2:19, thank. It is that which is agreeable to him, or with which he is pleased. (a) "this" Mt 5:10-12 (2) "is acceptable" or "thank" Lk 6:32 Verse 21. For even hereunto were ye called. Such a spirit is required by the very nature of your Christian vocation; you were called into the church in order that you might evince it. 1Thes 3:3.

Because Christ also suffered for us. Marg., "Some read, for you." The latest editions of the Greek Testament adopt the reading "for you." The sense, however, is not essentially varied. The object is, to hold up the example of Christ to those who were called to suffer, and to say to them that they should bear their trials in the same spirit that he evinced in his. Php 3:10. Leaving us an example. The apostle does not say that this was the only object for which Christ suffered, but that it was an object, and an important one. The word rendered example (υπογραμμον) occurs nowhere else in the New Testament. It means properly a writing copy, such as is set for children; or an outline or sketch for a painter to fill up; and then, in general, an example, a pattern for imitation. That ye should follow his steps. That we should follow him, as if we trod exactly along behind him, and should place our feet precisely where his were. The meaning is, that there should be the closest imitation or resemblance. The things in which we are to imitate him are specified in the following verses. (b) "hereunto" Mt 16:24 (3) "suffered for us" "Some copies read for you " (c) "follow his steps" 1Jn 3:16, Rev 12:11 Verse 22. Who did no sin. Who was in all respects perfectly holy. There is an allusion here to Isa 53:9; and the sense is, that he was entirely innocent, and that he suffered without having committed any crime. In this connexion the meani

Hereunto are ye - Christians. Called - To suffer wrongfully. Leaving you an example - When he went to God. That ye might follow his steps - Of innocence and patience.

Sermon for the Second Sunday after Easter; 1 Peter 2:21-25 PATIENCE UNDER TRIBULATION. 1 This epistle lesson is a beautiful selection from apostolic teaching. Doubtless it was intentionally arranged for this Sunday; for Peter's concluding words, V.25. “For ye were going astray like sheep; but are now returned unto the Shepherd and Bishop of your souls,” accord with the gospel selection about the Good Shepherd. Yet it might also properly serve in part for the text of a sermon on the passion of Christ; for the sufferings of Christ are here presented as an example unto us. In the preceding part of the chapter, Peter taught the Christians how, having obtained faith, they are to exhibit its fruits--good works in the various stations of life. Particularly does he admonish them to manifest the fruit of patience under crosses and afflictions. 2 When the individual accepts Christ and begins to profess his faith in word and life, invariably--it cannot be otherwise--the world, that eternal enemy of Christ and faithfully- obedient servant of the devil, will be dissatisfied. The world regards it contemptible, disgraceful, to live any life but one pleasing to itself, to do and speak aught but as it desires. Its rage is excited toward the Christian and it proceeds to persecute, to torture, even to murder him when possible. We often hear the wiseacre scoffers say that Christ could have enjoyed peace had he desired to. The same may be said of Christians; they could have peace and pleasure if they would but take advice and conform to the world. 3 What are we to do? It is a fact that to maintain and obey the truth is to stir up wrath and hatred. Even the heathen assert as much. But the fault lies not with the advocate of truth but with its rejecters. Is the truth not to be preached at all? Must we be silent and permit all mankind to go direct to hell? Who could or would heap upon himself the guilt of such negligence? The godly Christian, who looks for eternal life after the present one and who aims to help others to attain unto the same happy goal, assuredly must act the part he professes, must assert his belief and show the world how it travels the broad road to hell and eternal death. And to do so is to antagonize the world and incur the displeasure of the devil. 4 Now, since there is no escaping the fact that he who would confess Christ and make the world better must, in return for his service and benefactions, heap upon himself the enmity of the devil and his adherents, as Peter says--since this is the case, we must remember that it is incumbent upon us to have patience when the world manifests its bitterest, most hateful enmity toward our doctrine and toward our very lives, when it reviles and slanders and persecutes us to the utmost for our principles. Peter here admonishes and persuades Christians unto patience under these circumstances, and at the same time seeks to comfort them with tender and impressive words. 5 First, Peter reminds the believers of their calling--of their reason and purpose in embracing Christianity. He says, in effect: “Remember, belief in Christ necessitates confession of him, and the entire Christian Church is numbered in the holy, divine calling that stands for the praise of God and the promotion of his kingdom.” An essential feature of this calling is the suffering of evil in return for good. It seems inevitable that Christians be condemned in the eyes of the world and incur its highest displeasures; that they be destined to take up the gauntlet against the devil and the world. It is said ( Ps 44:22 ): “For thy sake are we killed all the day long; we are accounted as sheep for the slaughter,” or for the sacrifice. Sacrificial sheep were kept in an enclosure, not permitted to go to pasture with the others. They were not kept for breeding, but to be daily, one after another, slaughtered. 6 Paul would say: “What will you do, beloved Christians? Will you live in the world and not encounter any persecution because of your good deeds? Will you rage at the wickedness of the world, and in your rage become wicked yourself and commit evil? Understand, you are called to suffer persecutions; they are a consequence of your baptism, your Christianity. For these you renounced the devil and professed Christ. You are baptized unto the suffering of every sort of misfortune, unto the enduring of the world and the devil.” You cannot escape the smoke when compelled to live in the inn where the devil is host and the whole house is filled with it. Again, if you would have fire, you must have smoke as a consequence; if you would be a Christian and a child of God, you must endure the resultant evils that befall you. 7 In short, the Christian, because he is a Christian, is subjected to the holy and precious cross. He must suffer at the hands of men and of the devil, who plague and provoke him; outwardly with misery, persecution, poverty and illness, or inwardly--in heart--with their poisonous darts. The cross is the Christian's sign and watchword in his holy, precious, noble and happy calling unto eternal life. To such a calling must we render full dues and regard as good whatever it brings. And why should we complain? Do not even wicked knaves and opposers of Christians often suffer at the hands of one another what they are not pleased to endure? And every man must frequently suffer injuries and misfortunes relative to body, property, wife and children. 8 Then, if you would be a Christian and live justly in your calling, be not so terribly alarmed, so filled with hostile rage, so extremely impatient, at the torments of the world and the devil. If you are unwilling to suffer and to be reviled and slandered, if you prefer honor and ease, then deny Christ and embrace the delights of the world and the devil. You will not, even then, be wholly free from suffering and sorrow, though it will be your prerogative not to suffer as a Christian and for the sake of Christ. At the same time, you will discover that even though you enjoy only pleasure on earth, it will be but for a brief time and ultimately you will find the bitter end of the pleasure sought. CHRIST OUR PATTERN. 9 In the second place, by way of rendering more impressive his admonition, Peter holds up the example of our real Master, our Leader and Lord, Christ, who endured persecutions similar to ours, and himself suffered more than any. The apostle refers to him in a truly scriptural way--as of a twin or dual character. He presents him not as an example of a saint in the ordinary sense, but as the real Shepherd and Bishop of our souls, who suffered for us, making sacrifice for our sins in his own body on the cross. In this capacity, he is our treasure, comfort and salvation. 10 The apostle beautifully and strikingly points out the sublime perfections of our Pattern, in his suffering, by way of gently urging us to patience. He presents the chief points of Christ's endurance, examples of real patience; all our sufferings, when compared with those of Christ, are cast into the shade. “The passion of Christ,” Peter would say, “the suffering of the Lord, is a surpassing, a preeminent and sublimely glorious thing, transcending every other instance of suffering; first, because it was for an example to us; second, because he suffered to save us; third, because he suffered innocently in all respects, never having cornmitted any sin.” In these three points we must leave to him alone the distinction, humbling ourselves before them; even had we suffered death in its every form, we must cry that all our suffering is nothing in comparison with his. Even if we could attain to the sublimest, the supreme, the most glorious degree of suffering, it would be but walking in his footprints, following his example; it would be but to fall far short of his suffering. He would stand preeminent--the Master. He would maintain immeasurable superiority and we would still be left to follow as best we could. The extent of his agony, the intensity and bitterness of his sufferings, no one on earth can comprehend. And if it be beyond our comprehension, how much more is it beyond our power to imitate or experience. We may thank God we have it before us for an example to behold and follow. True, we fall far short of perfect following, but we may approach it in proportion to our sufferings, faith and patience; for one may exceed another in these things. Christ is an example, Peter says, for all saints; not for a certain few. Contrasted with Christ, all saints must with downcast eyes confess: “Intense, bitter, grievous as our sufferings truly are, when the sufferings of Christ our Lord are mentioned we will willingly keep silent; for no human example of suffering will compare with that of Christ.” 11 Now, this one fact, that one so exalted as Christ himself, the only and eternal Son of God, has trod the path of suffering before us, enduring unlimited distress, agony transcending the power of humanity to experience--this alone should be enough to admonish and urge anyone to patiently endure affliction. Why, then, should we disciples, we who are so insignificant and inexperienced in comparison with our Master--why should we be at all troubled at any suffering for his sake? especially when all he asks of us is to follow him, to learn of him and to remain his disciples. Here, mark you, is the example set before the entire Christian Church, the pattern she is to follow to the extent of at least walking in Christ's steps, at the same time, however, remembering that her most intense sufferings are naught in comparison to a single drop of his shed blood, as we shall hear later. 12 Again, this example assumes its ineffable and inimitable character from the fact that Christ suffered not for himself, nor yet merely as an example, but in our stead. This act, to say the least, transcends all human ability. No saint can boast of equaling this example, can say he suffered for another as Christ suffered for our sins. No, here all boasting is summarily disposed of. In respect to atonement, Christ left us no example, for none can imitate him in that. He stands alone there. He alone was called to suffer for all men; for those individuals now called and holy, and for the still uncalled and sinners. 13 The atonement is the chief, the most exalted, article of the Christian doctrine. Faith alone apprehends it as the highest good, the greatest blessing, of our salvation, and recognizes that we cannot, by our works or our sufferings, do or merit anything in atoning for sin. The manner in which this subject is scripturally presented prohibits us from adding to it anything of human origin. But so the accursed popedom has done in the teachings of its pillars and supporters the monks, who regard the sufferings of Christ as merely an example to us. They pervert and render immaterial the fact that he suffered for us; they place the entire responsibility upon ourselves, as if we, by our own works or our suffering are to make satisfaction for our sins, to appease God's wrath and to merit grace. This is a doctrine not found in the Word of God, but is of their own trivial, self-selected, self-devised and false human teachings. 14 They have carried their untruthful, worthless inventions to the extent of claiming for the saints not only sufficient acquired merit for their own salvation, but a large accumulated surplus available for others, which they have bequeathed to the Pope, thus furnishing him with an abundant treasury. The Pope, through indulgences, is to distribute this excess, these superfluous merits, as he feels disposed, at the same time dipping out for himself and his shorn fat swine the riches of the world; indeed, the ecclesiasts distribute their own merits and works. This is the refined monastic chastity, poverty and rigid obedience of the orders--nothing but shameless falsehood and scandalous vice, practiced under that covering, both privately and publicly, with the exception of a few who were sincere in their desire to be monks, of whom I was one. These falsehoods the orders readily sold to the laity on deathbeds, and under other circumstances. Indeed, wretched mortals who had incurred a death penalty and were about to be publicly executed, they referred not to Christ for comfort, but counseled patience in their own well- deserved suffering and death; as if God would accept their pain as atonement for their sins if only they suffered patiently. Purchasing of merit was the ecclesiasts' chief doctrine, their strongest point. They fearlessly proclaimed it in public, and through its influence erected numerous churches and cloisters and satiated the avarice and cupidity of the Pope. And I too, alas, was one of these knaves until God delivered me. And now, God be praised, I am execrated and condemned by the hellish seat of the Roman dragon with its scales because I assailed this papal doctrine and would not justify it. 15 Oh, the shameful abomination, that in the temple of God and in the Christian Church must be taught and received things which make wholly insignificant the sufferings and death of Christ! Gracious God! what can be said for human merit--for superfluity of human merit--when not one saint on earth has, with all his pains, suffered enough to cancel his own obligations; much less to be entitled to the honor of making his sufferings avail anything before God's judgment-seat, by way of remuneration or satisfaction for the mortal sins of others in the face of divine wrath? Note, Peter says Christ left us an example that we should follow his steps; which is but concluding that no saint ever wrought or suffered enough to warrant the claim: “I have accomplished the measure-reached the limit; Christ is no more an example and pattern for me.” No; the saint ought to be ashamed to boast of his sufferings in comparison to those of Christ, and ought to rejoice in the privilege of being partaker of the divine pain, of sharing it so far as he can, and thus be found in the footsteps of Christ. 16 The theme of Christ's passion, then, must far outrank every other. His sufferings are like pure and precious gold, compared to which ours are as nothing. No one but Christ has suffered for the sins of another. No man has ever paid the price of his own sins, great or small. Even if man's suffering could avail aught for sin, the individual could not go beyond expiating his own sins. But Christ had no need at all to suffer for himself; for, as follows in the text, he had committed no sin. He suffered to leave us an example, but yet also to bring to man the great blessing of being able to say, “My sins and the sins of the whole world were atoned for upon the cross, blotted out, through Christ's death.” Peter, Mary, John the Baptist, and every soul born of woman must include himself or herself in this statement, V.21. “Christ also suffered for you.” 17 In the third place, Christ stands preeminent, above all others, in the affirmation of Peter, quoted from Isaiah 53,9: V.22. “Who did no sin, neither was guile found in his mouth.” 18 You may draw your own conclusions as to the eminence of such a one; for certainly there is to be found no other human being who has not at some time sinned in word or deed. “If any man stumbleth not in word, the same is a perfect man,” says James 3:2. But where is this perfect man, and what is his name? It is this Christ, he alone of all, James should have added. For Peter excludes all other individuals, in one class, saying, “Ye were going astray like sheep.” And later on ( ch. 3:18 ) he tells us plainly, “Christ also suffered for sins once, the righteous for the unrighteous.” This statement leaves no man innocent of sin, either in word or deed; and in word and deed is included man's whole life. Speech and action are associated in various Scripture references; as in Psalm 34:13-14: “Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good.” But in speech is the greatest liability to error. In teaching, counseling, admonishing, consoling and censuring, and in confessing the truth, no one indeed will be found so perfect in his utterances as never to commit a blunder. 19 But Christ is the one perfect example in this respect. It is impossible for saints to attain to his faultlessness. Surely no man--unless he desires to be a liar and a true disciple of the devil instead of a child of God and a faithful Christian--will be presumptuous enough to put himself on an equality with Christ, will dare boast himself without sin in word and act. Christ alone has suffered, the righteous for the unrighteous; that prerogative can honorably and truthfully be ascribed only to Christ the Lord, and is his perpetually. No man is just and innocent in word and act. All must confess their sufferings, of whatever nature, to be the result of their own sins, and well deserved chastisement. For the fact of having escaped the eternal wrath, condemnation and punishment of God, they must thank this just one alone, he who, being himself blameless, voluntarily suffered to make satisfaction for the unrighteous, and appeased God's wrath. The sufferings of all saints, then, must be rated far below those of Christ the Lord. The saints must clothe and adorn themselves with his innocence, and with the entire Christian Church pray, “Forgive us our trespasses”; and they must confess the article, “I believe in the forgiveness of sins.” 20 Now, let us sum up the three arguments Peter uses in admonishing Christians to patience in suffering. First: He says, V.21. “Hereunto were ye called.” Though you do have to suffer much and severely, you have ever before you the example of Christ, to the limit of whose sufferings you can never attain. You dare not boast even if you have suffered everything. Moreover, you are under obligation to suffer for God's sake. Second: Christ did not suffer for his own sake, nor of necessity; he suffered for your sake, and all from good will toward you. Third: He was wholly innocent--free from sin; internally--in heart--and externally--in word and deed. For where evil dwells in the heart, it cannot long remain concealed. It must manifest itself in words, at least. Christ says ( Mt 12:34 ), “Out of the abundance of the heart the mouth speaketh.” 21 Why, then, should you complain of your suffering or refuse to suffer what your sins really deserve? Indeed, you deserve much more than you receive--even eternal suffering. But God forgives you and remits the eternal punishment for the sake of Christ the Lord, desiring that you patiently endure the lesser suffering for the utter mortification of the sins inherent in your flesh and blood. To make such lot the less grievous to you, Christ has gone before and left you an example of perfect patience under the most intense suffering, an example equaled nowhere in the world. The Supreme Majesty, God's own Son, suffered in the most ignominious manner the extremity of torture, pain and anguish in body and soul, something intolerable to mere human nature; and that innocently, and for us condemned sinners--suffering for the sins of strangers. V.23. “Who, when he was reviled, reviled not again; when he suffered threatened not.” 22 To further emphasize and make effectual in us the example of Christ's patience, Peter proceeds to analyze it, to show it in its true colors, to mention the details and make plain how it differs from any other example of suffering. He has told us before that Christ did no sin, neither was guile found in his mouth. Why, then, did the Jews persecute and crucify him--put him to death? Inquire into his entire life history and you will find that no one could justly impeach, nor could convict, him for any sin. He himself appealed to his enemies to prove aught of sin in him. No one could show an injury he had ever done to anyone, or a wrong he had ever taught or practiced. On the contrary, he had gone about to bring to the Jewish nation the grace and salvation of God. He had revealed God's Word, opened the eyes of the blind, healed the sick, cast out devils, fed great multitudes when hungry and lacking food. In short, in all his life, there was nothing in word or act but truth, goodness, beneficence and a disposition to aid. In return for the good he wrought, he was compelled to receive the ungrateful reward of man's hatred and condemnation. His enemies were moved solely by obdurate, diabolical hatred, and could not cease their persecutions until they brought him to the cross, where he was disgracefully hung up nude between two murderers, being lifted up as unworthy to touch the earth and to live among men. 23 Christ was under no obligation to endure disgrace and ill-treatment. He might have refrained from his benevolent ministrations when he saw the futility of his efforts with the Jews. But he did not so; even in his sufferings upon the cross he charitably prayed for his enemies. He had authority, he had power enough, and he would have been justified in the action, had he revenged himself on his furious enemies, invoked evil upon them, and execrated them as they deserved to be execrated; for they had treated him with gross injustice before all the world, as even the testimony of his betrayer and his judge and all creatures admitted, and had bitterly reviled him when he hung upon the cross. But he did none of these things. He bore with ineffable meekness and patience all the ill-treatment his enemies could heap upon him. Even in his extremity of anguish, he benevolently interceded for them to his Heavenly Father, to which act the prophet Isaiah (ch. 53) offers a tribute of high praise. 24 Notice, we have here in all respects a perfect and inimitable example of patience-- patience of the most exalted kind. In this example we may behold as in a glass what we have yet to learn of calm endurance, and thus be impelled to imitate that example in some small measure at least. 25 Not without reason does Peter applaud the fact that when Christ was reviled he reviled not again, and when he suffered he threatened not. Though to endure undeserved violence and injustice is hard enough, that which more than aught else naturally renders suffering grievous and makes men impatient is to experience the monstrous unfairness of receiving the mean and vexatious reward of ingratitude from individuals who have enjoyed one's favors and greatest benefactions. Base ingratitude is extremely painful for human nature to endure. It makes the heart flutter and the blood boil with a spirit of revenge. When no alternative presents, an outburst of reviling, execration and threatening follows. Flesh and blood has not the power of restraint to enable it to remain calm when evil is returned for favors and benevolence, and to say, “God be thanked.” 26 Mark the example of Christ, however, and there learn to censure yourself. Beloved, how can you complain when you see how infinitely greater was the grief and how much more painful the anxiety endured by your beloved Lord and faithful Saviour, the Son of God himself, who yet bore all patiently and submissively and, more than that, prayed for those instrumental in causing that agony? Who with a single drop of Christian blood in his heart would not blush with shame to be guilty of murmuring at his sufferings when, before God, he is so sinful and is deserving of much more affliction? Wicked, unprofitable and condemned servant must he be who does not follow his Lord's example of endurance but presumes to think himself better and nobler than Christ; who with inimical spirit murmurs, complaining of great injustice, when he really deserves affliction, and when he suffers infinitely less than did his dear, righteous, innocent Lord. Beloved, if Christ so suffered in return for the great blessing he conferred, be not too indolent to imitate him in some degree by suffering without anger and reproaches. Less reason have you to be angry and reproachful from the fact that you, too, were one whose sins brought Christ to the cross. 27 But you may say: “What? Did not Christ revile when (Mt 23) he called the scribes and pharisees hypocrites, murderers, serpents, a generation of vipers, and even more severely rebuked them?” I reply: Oh yes, we would gladly follow Christ's example here; we could cheerfully revile and accuse. It is much easier than being patient. We would need no Master to help us in this. But note what Peter says: When Christ was about to suffer death, having fulfilled the obligation of his ministry--having proclaimed the truth, rebuked falsehood and been brought to the cross therefore--and being about to conclude his mission by suffering, he reviled not; as a sheep for the slaughter, he permitted himself to be executed and opened not his mouth against his calumniators and murderers. See Isaiah 53:7. 28 It is necessary, then, to make a distinction here. Reviling--or pronouncing execrations and threats--is of two kinds. In one case it is official and pronounced of God; in the other, without authority and comes from man. It was one of the duties of Christ's office on earth, and one now incumbent upon those called to bear that office after him, to assert the truth and censure the evil. Such a course is essential to the honor of God and the salvation of souls; for if the truth were to be ignored, who would come to God? Official chastisement is a work of divine, Christian love. It is a parental duty imposed of God. God has implanted in the parent nature intense love for the child; at the same time, if parents are godly and have proper affection for their children they will not connive at, or let pass unpunished, the disobedience of the latter. They must chastise, both with reproof and with keen rods. These are official strokes--love stripes-enjoined of God, and their infliction is our duty. They are not injurious, but beneficial. Solomon says ( Prov 13:24 ): “He that spareth his rod hateth his son; but he that loveth him chasteneth him betimes.” And Jesus the son of Sirach says in Ecclesiasticus: “He that loveth his son causeth him oft to feel the rod, that he may have joy of him in the end.” 29 So everyone may, and should, reprove when official duty or his neighbor's case requires; it serves to reform the subject. To quote Solomon again ( Prov 27:6 ): “Faithful are the wounds of a friend; but the kisses of an enemy are profuse [deceitful].” Reproofs and stripes prompted by love and a faithful heart are beneficial. On the other hand, an enemy may use fair and flattering words when he has enmity and deceit at heart, preferring to let you go on to ruin rather than by gentle reproof to warn of danger and rescue you from destruction. The faithful, conscientious physician must often, of necessity and with great pain to the patient, amputate a limb in order to save the body. Paul, too, commands pious bishops to be urgent in season, out of season; to reprove, rebuke, exhort, with all longsuffering. 2 Tim 4:2; Tit 2:15. By our silence to commend or to encourage to evil the wrong-doer would not be to manifest one's love to the offender, but rather to give him over wholly to death and the devil. 30 It was this love and sincerity of heart which prompted Christ in his office to censure and rebuke, for which he merited only wrath and hatred; as we say, he sought his stripes. But the duty of his office required such action on his part. His motive was to turn the transgressors from their blindness and malice, and to rescue them from perdition; and he could not be deterred by the consequent persecution, cross and death which awaited. But having fulfilled his official duties, and the hour of his suffering having arrived, he suffered patiently, permitting his enemies to heap upon him all possible evil in return for his manifested love and blessings. Instead of angrily reviling and execrating while, suspended from the cross, he endured the most shameful calumnies, he, with strong cries and with tears, prayed, “Father, forgive them.” It was, indeed, a heart of unfathomable love that, in the midst of extreme suffering, had compassion on its persecutors and blessed them in greater measure than parent can bless child or one individual bless another. 31 Observe, then, the distinction between official and unofficial censure and rebuke; the former is prompted by love, and the latter by wrath and hatred. The world, however, is artful and cunning enough when it hears this distinction, to pervert and confuse the two, exercising its own revenge under the name of official zeal and reproof. For instance, if a preacher is disposed to act the knave, he can easily give vent to his personal anger and vengeance in his pulpit utterances, censuring and rebuking as he pleases, and then claim it is all in obedience to the demand of office and for the good of the people. Again, a judge, a mayor, or other prominent official, desiring revengefully to satisfy a personal grudge, can more successfully accomplish his object under the title of the office he bears and the obligations imposed upon him for the punishment of the wicked than in any other way. This practice now frequently obtains since the world has learned to use the Gospel to conceal its malice and knavery, to adorn it with the name of a divinely appointed office. It ever uses the name and Word of God to cloak its infamy. But who is vigilant enough to elude such knavery and to make the children of the devil honest? Let him who would be a Christian, then, take heed how he shall answer such accusation. Assuredly God will not allow himself to be deceived. He will, in due time, relieve the innocent victim of injustice, and his punishment will seek out the wicked. Peter says, further V.23. “But committed himself to him that judgeth righteously.” 32 Who revealed to Peter the nature of Christ's thoughts upon the cross? The apostle has just been saying that Christ reviled not nor thought of revenge, but rather manifested love and good-will toward his virulent enemies. How could Christ approve such malice? Truly he could not endorse it. Nor could he commend his enemies for crucifying him and putting him to death upon the cross without cause. No such conclusion may be drawn. The devil and his adherents must not construe the passage to mean license to heap all manner of torture and distress upon Christ and his saints as upon those who must not only patiently bear these things, unmoved by revengeful desires, but must render gratitude to their persecutors as if their acts were praiseworthy. No; this can by no means be permitted. Could I be said to suffer innocently if I am obliged to confess I am well treated? Several times in this epistle Peter admonishes Christians not to suffer as evil-doers, thieves, murderers. But if I suffer innocently and am unjustly treated, I am not to justify the ill-treatment and strengthen the enemy in his sins; for, so doing, I would approve his conduct and assume the guilt attributed. That principle would be pleasing to the Pope and the devil and to tyrants; they would willingly have it obtain. They are not wholly satisfied even to murder the innocent; they would prefer to be justified in their action--to have us confess to wrong-doing. But that is something no Christian heart will do; it may be left to the devil. 33 But the Papists will say: “However, it is written, You must suffer and not revile; you must thank God for persecution and pray for your enemies.” That is true; but it is one thing to suffer patiently, the while wishing your enemies well and praying for them, and quite a different thing to justify them in their conduct. I must cease not to confess the truth and maintain my innocence, both in heart and with my lips. But if men will not accept my word, my heart must tell me I have suffered injustice. Rather should I endure ten deaths, could my enemies inflict them, than to condemn myself in violation of conscience. So, when Peter made this little statement about Christ not reviling nor threatening, which was true, he did not mean that Christ justified his persecutors in their treatment of him. But what are we to do? If we do not justify our enemies when they make us suffer, they will do even worse things to us; for they desire the name and the credit, in the eyes of the world, of having done right by us. Yes, as Christ has somewhere said, they would have it thought they do God great service by murdering us. Now, who is to judge and decide the question? 34 Peter declares that Christ committed the matter to him who judges righteously. How should he do otherwise, knowing that his persecutors treated him unjustly and yet maintained the contrary? There was for him no judge on earth. He was compelled to commit the matter to that righteous judge, his Heavenly Father. Well he knew that such sins and blasphemies could not go unpunished. No, the sentence was already passed, the sword sharpened, the angels given orders, for the overthrow of Jerusalem. Previous to his sufferings, on his way to Jerusalem, as Christ beheld the city, he announced its coming doom and wept over it. Therefore, he prays for his enemies, saying: “Dear Father, I must commit the matter to thee, since they refuse to hear or to see the wrong they do. Well I know they are rushing into thy wrath and thy terrible punishment, but I pray thee to forgive them what they do to me.” And so they would have been forgiven had they afterward repented at the apostles' preaching, and had they not further sinned in persecuting God's Word and thus brought upon their unrepentant selves ultimate punishment CHRIST OUR EXAMPLE IN SUFFERING. 35 Observe, as Christ did, so should we conduct ourselves in our sufferings; not approving or assenting to whatever may be heaped upon us, but yet not seeking revenge. We are to commit the matter to God, who will judge aright. We cannot maintain our rights before the world; therefore we must commit our cause to God, who judges righteously and who will not allow calumniation of his Word and persecution of believers to pass unpunished. We must, however, pray for our persecutors, that they may be converted and escape future wrath and punishment; and so we do. If it is possible for some of the bishops and other Gospel- persecuting tyrants to be converted, we will heartily pray and desire that their conversion may come to pass. But if it be impossible, as now, alas, is to be feared, since, after having been much admonished and often prayed for and having enjoyed the best advantages, they wittingly rage against the known truth--if so, then we must commit them to God's judgment. What more can we do? I am persuaded that the intolerable persecution and calumniating of the Gospel prevalent today cannot be permitted to pass with impunity. It must ultimately meet the coming judgment upon the Papacy and Germany. Of this there can be no doubt. But it is ours to continue preaching, praying, admonishing and beseeching, in the hope of effecting repentance. Then, if our enemies still refuse to turn from their evil ways, if they perish in their impenitence, what can we do but say: “Dear God, we commit the matter to thee. Thou wilt punish them; thou canst, indeed, most terribly.” 36 Such, mark you, is the example of Christ, presented to the entire Christian Church--set up as a pattern for her. Hence it is the duty of the Church, as Peter elsewhere tells us, to arm herself with the same mind which was Christ's, to suffer as Christ did and to think: If Christ, my Lord and Leader, has suffered for me with so great meekness and patience, how much more reason have I to submit to suffering! And what can it harm me to suffer when I know it is God's will? Not because the suffering in itself is so perfecting and precious, but for the sake of the dear Saviour who suffered for me. I know, too, that my persecutors thus commit most abominable sins against God and incur his wrath and punishment. Why, then, should I be impatient or desire revenge? I am already too highly honored of God in the fact that my sufferings meet his approbation and that he will perfectly avenge me of mine enemies. What can it advantage me for them to bum eternally in hell? I will rather pray and use my utmost efforts for their conversion. If I fail and they are determined to persist in their course, I must bring the matter home to God--must commit it to him. V.24. “Who his own self bare our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness.” 37 Peter's is the true preaching concerning the passion of Christ. He teaches not only the merit in Christ's sufferings, but introduces both themes--its efficacy and example. Such is Paul's custom, also. In this verse Peter presents Christ's sufferings in the light of a sacrifice for sin. They constitute a work acceptable to God as satisfaction for the sins of the whole world and effective to reconcile him to men. So great is God's wrath toward sin that none but that eternal one, the Son of God, could avert it. He had himself to be the sacrifice, to allow his body to be nailed to the cross. The cross was the altar whereupon the sacrifice was consumed--wholly burned--in the fire of his unfathomable love. He had to be his own high priest in this sacrifice: for no earthly mortal, all being sinners and unclean, could offer to God the sacrifice of his beloved and wholly sinless Son; the boasting of the priests of Antichrist in regard to their masses, to the contrary notwithstanding. Now, by the single sacrifice of God's Son, our sins are remitted and we obtain grace and forgiveness; and this fact can be grasped in no other way than through faith. 38 Peter mentions the ultimate object of the divine sacrifice made for us, what it accomplished in us, the fruit Christ's passion shall yield; for he would not have the Christian Church overlook that point, or neglect to preach it. Christ, he tells us, took upon himself our sins, suffering the penalty. Therefore, Christ alone is entitled to be called a sacrifice for all our sins. It was not designed, however, that after the sacrifice we should remain as before; on the contrary, the purpose was ultimately to work in us freedom from sins, to have us live no longer unto sin but unto righteousness. Now, if in Christ our sins are sacrificed, they are put to death, blotted out; for to sacrifice means to slay, to kill. Under the Old Testament dispensation, all sacrifices had to be presented to God slain. Now, if our sins are put to death, it is not meant that we are to live in them. 39 Therefore, the saving doctrine of remission of sins and of Christ's grace cannot be so construed as to admit of our continuing in the old life and following our own desires. According to Paul ( Rom 6:1-8 ), enjoying grace and remission of sins does not give license to live in sin. How shall we who are dead to sin live any longer therein? The very fact that we may be reckoned dead unto sins means they may no longer live and reign in us. In Christ's holy body were they throttled and slain expressly that they might also be slain in us. 40 Be careful, then, what you believe and how you live, that the efficacy of Christ's sufferings may be manifestly fulfilled in you. If, through faith, you have rightly apprehended his sacrifice, its virtue will be indicated in the subduing and mortifying of your sins, even as they are already slain and dead through his death on the cross. But if you continue to live in sins, you cannot say they are dead in you. You but deceive yourself, and your own evidence is false when you boast of Christ in whom all sins are put to death, if sin remains vigorous in you. We naturally conclude it is inconsistent for sin to be dead in us and yet alive; for us to be free from sin and yet captive or fast therein. This fact has already been sufficiently pointed out. 41 It is ours, Peter says, not only to believe that Christ has, through the sacrifice of his own body, put to death sin and liberated us therefrom--a thing the combined sacrifices of all mortal bodies could never have effected--but, sin being put to death by him, to endeavor to become ever more and more free from sin's sway in our bodies, and to live henceforth unto righteousness, until we shall be completely and finally released from sin through death. Therefore, if before you believed on Christ you were an adulterer, a miser, a coveter, a maligner, you ought now to regard all these sins as dead, throttled through Christ; the benefit is yours through faith in his sacrifice, and your sins should henceforth cease to reign in you. If you have not so received the sacrifice, you cannot boast of Christ and faith. Though Christ has died for you, though your sins have been put upon him and reckoned dead, still you are not rid of those sins if you do not desire to be, if you do not, through faith, apprehend Christ and his blessing, nor in your life and conduct follow his example. 42 Now you will say: “But you teach that we are all sinners, that there is not even a saint on earth without sin. And surely we must confess the article, 'I believe in the remission of sins,' and must pray, 'Forgive us our debts.”' I reply, most assuredly you never will attain sinless perfection here on earth; if such were the case you would have no further need for faith and Christ. At the same time, it is not designed that you should continue as you were before obtaining remission of sins through faith. I speak of known sins wittingly persisted in, in spite of the rebuke and condemnation of conscience. These should be dead in you; in other words, they are not to rule you, but you are to rule them, to resist them, to undertake their mortification. And if occasionally you fail, if you stumble, you should immediately rise again, embrace forgiveness and renew your endeavor to mortify your sins. V.24. “By whose stripes ye were healed.” 43 It seems as if Peter could not sufficiently exalt and make impressive Christ's sufferings. He brings in nearly the entire Fifty-third chapter of Isaiah in the attempt. Note how, in regard to the efficacy of works, he always significantly introduces the two themes at the same time--how he carefully distinguishes between performing human works in obedience to Christ's example, and receiving by faith the merit of Christ's work. First, we have, “Who his own self bare our sins in his body upon the tree... by whose stripes ye were healed.” This is the vital part in our salvation. Christ alone could fully accomplish the work. This doctrine must be taught in its purity and simplicity, and must so be believed, in opposition to the devil and his factions. Only so can we maintain the honor and the office of Christ wherein is anchored our salvation. But the second part of the doctrine must not be overlooked. There are false Christians who accept only the first part and make no effort to reform themselves; but, being liberated from our sins and in a state of salvation, we may not again defile ourselves therewith. Where these two principals of the Christian doctrine are not maintained in their proper relation, injury must result to the truth in two respects: they who are occupied solely with their own works corrupt the true doctrine of faith; they who neglect to follow the example of Christ retard the efficacy and fruit of that faith. V.25. “For ye were going astray like sheep.” 44 Here Peter bluntly and clearly points out the fact I have stated, that liberation from sin and death was effected not by our works and merits, but by Christ's wounds and death alone. Forgiveness cost you nothing, Peter teaches; no blood, no wounds. You were powerless in this direction. You were but miserable, erring, lost sheep, separated from God, condemned to hell and unable to council or help yourselves. In just such condition are all they who are out of Christ. As Isaiah the prophet says more plainly in the chapter from which these words are taken (verse 6): “All we like sheep have gone astray; we have turned every one to his own way.” That is, whatever our lives, whatever our intent, we but turned farther away from God. As it is written ( Ps 14:3 ): “They are all gone aside; they are together become filthy; there is none that doeth good, no, not one.” 45 That men are prone to go astray like sheep is clearly exhibited in their conduct; history proves it. It has ever been the case that when mankind was divided into various idolatries or false services of God, into superstitions numerous and varied, even when God's people thought to have attained the perfection of holiness--then one ran here and another there, ever seeking and seeking to come upon the road to heaven but getting farther and farther from it. It was exactly the case of the sheep straying from the flock and lost to the shepherd: the farther it runs and the more it follows the voice of strangers, the farther astray it goes. It continues to wander and to flee until it finally perishes, unless it hears again the voice of the shepherd. Let no one, then, dare boast of having himself found the right way to heaven, of having merited God's grace and the remission of sins by his own manner of life. All men must confess the truth of Scripture testimony that we were but erring sheep, fleeing ever farther from our Shepherd and Saviour, until he turned us back to himself. V.25. “But are now returned unto the Shepherd and Bishop of your souls.” 46 You have now heard the voice of your Shepherd, who has brought you back to himself, from your erring and idolatrous ways. It was not your own effort that effected your return; it was accomplished at the cost of your Shepherd's wounds and shed blood. Be careful, then, Peter would say, to live not like erring and lost sheep; but, being converted--turned back--follow your beloved Saviour. In him you have a godly Shepherd who faithfully pastures and cares for you; and also a loyal Bishop who ever watches over and guards you, not permitting you to stray. 47 Immeasurably gracious, and comforting are these words. But the meaning of the word “bishop” has been miserably obscured and perverted by our idolatrous priests and episcopal frauds. Likewise have they perverted and corrupted the terms “ecclesiasts,” “Church,” “divine service,” “priest,” etc., by their antichristian rule. Only those have right to the name “ecclesiast” who have been redeemed from their sins through Christ's wounds, and who live holy lives. But the Papists have taken the name away from true Christians and applied it to the Pope's besmeared, and shavenheaded ones. Again, when we hear the word “bishop” we think only of great, pointed caps and of silver staves. As if it were sufficient to place in the Church such masks, such carved and hewn idols! For they are nothing better; in fact, they do more harm. According to the Scriptures, a true bishop is an overseer, a guardian, a watchman. He is like unto the householder, the warder of the city, or any judicial officer or regent who exercises constant oversight of state or municipal affairs. Formerly there were bishops in each parish, deriving their name from the fact that their office required oversight of the Church and the guarding against the devil, against false doctrines and all manner of offenses. Paul, too ( Acts 20:28 ), reminds the bishops of their office, saying: “Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops (overseers].” And overseers should bishops still be, as in fact all godly preachers and carers for souls are. But in all Popedom the office now is but a mere name, to the sin and shame of the entire Christian Church. 48 Now, Christ our Lord is that faithful Guardian, that true Bishop, who above all others is entitled to the name (with him office and name are identical), and who bears it with due honor, to our eternal happiness. For, standing at the right hand of God and showing his wounds, he unceasingly intercedes for us before the Father; and moreover, on earth he rules, sustains, nourishes and protects, through his Word, his sacraments and the efficacy of the Holy Spirit, the little flock that believe in him. Were he not present with and watching over us here, the devil would long ago have overthrown and destroyed us, and also the Word of God and the name of Christ. And such is the case when God in wrath turns away his eyes from the world to punish its ingratitude. Then immediately everything falls into the devil's power. Therefore, pure doctrine, faith, confession and the use of the sacraments are dependent for their perpetuity solely upon the vigilant guardianship of our beloved Shepherd and Bishop. 49 Comforting, indeed, is it to have in Christ a priest so faithful and righteous; though, alas, the worthy name of “priest” also has been subjected to shame and contempt because of the Pope's disgraceful, shaven, shallow-headed occupants of the office. Comforting, indeed, it is to be the happy lambs who have a welcome refuge in the Shepherd and find in him joy and comfort in every time of need, assured that his perfect faithfulness cares for and protects us from the devil and the gates of hell. Relative to this subject, the entire Twenty-third Psalm is a beautiful and joyous song, of which the refrain is, “The Lord is my Shepherd.”

In all these instances the example of Christ is peculiarly adapted to the state of servants, who easily slide either into sin or guile, reviling their fellowservants, or threatening them, the natural result of anger without power. He committed himself to him that judgeth righteously - The only solid ground of patience in affliction. Isaiah 53:4 ,6,7,9.

ng is, that we are to be careful that, if we suffer, it should be without committing any crime, We should so live, as the Saviour did, as not to deserve to be punished, and thus only shall we entirely follow his example. It is as much our duty to live so as not to deserve the reproaches of others, as it is to bear them with patience when we are called to suffer them. The first thing in regard to hard treatment from others, is to live that there shall be no just occasion for it; the next is, if reproaches come upon us when we have not deserved them, to bear them as the Saviour did. If he suffered unjustly, we should esteem it to be no strange thing that we should; if he bore the injuries done him with meekness, we should learn that it is possible for us to do it also; and should learn also that we have not the spirit of his religion unless we actually do it. On the expression here used, Isa 53:9; Heb 7:26. Neither was guile found in his mouth. There was no deceit, hypocrisy, or insincerity, he was in all respects what he professed to be, and he imposed on no one by any false and unfounded claim. All this has reference to the time when the Saviour was put to death; and the sense is, that though he was condemned as an impostor, yet that the charge was wholly unfounded. As in his whole life before he was perfectly sincere, so he was eminently on that solemn occasion. (1) "committed himself" "his cause" (a) "judgeth" Lk 23:46 Verse 23. Who, when he was reviled, reviled not again. He did not use harsh and opprobrious words in return for those which he received. (1.) He was reviled, he was accused of being a seditious man; spoken of as a deceiver; charged with being in league with

Beelzebub, the "prince of the devils;" and condemned as a blasphemer against God. This was done (a.) by the great and the influential of the land; (b.) in the most public manner; (c.) with a design to alienate his friends from him; (d.) with most cutting and severe sarcasm and irony; and (e.) in reference to everything that would most affect a man of delicate and tender sensibility. (2.) He did not revile those who had reproached him. He asked that justice might be done. He demanded that if he had spoken evil, they should bear witness of the evil; but beyond that he did not go. He used no harsh language, He showed no anger. He called for no revenge. He prayed that they might be forgiven, He calmly stood and bore it all, for he came to endure all kinds of suffering in order that he might set us an example, and make an atonement for our sins. When he suffered, he threatened not. That is, when he suffered injustice from others, in his trial and in his death, he did not threaten punishment. He did not call down the wrath of heaven. He did not even predict that they would be punished; he expressed no wish that they should be. But committed himself to him that judgeth righteously. Marg., his cause. The sense is much the same. The meaning is, that he committed his cause, his name, his interests, the whole case, to God. The meaning of the phrase "that judgeth righteously" here is, that God would do him exact justice. Though wronged by men, he felt assured that he would do right. He would rescue his name from these reproaches; he would give him the honour in the world which he deserved; and he would bring upon those who had wronged him all that was necessary in order to show his disapprobation of what they had done, and all that would be necessary to give the highest support to the cause of virtue. Comp Lk 23:46. This is the example which is set before us when we are wronged. The whole example embraces these points: (1.) We should see to it that we ourselves are guiltless in the matter: for which we are reproached or accused. Before we fancy that we are suffering as Christ did, we should be sure that our lives are such. as not to deserve reproach. We cannot indeed hope to be as pure in all things as he was; but we may so live that if we are reproached and reviled we may be certain that it is not for any wrong that we have done to others, or that we do not deserve it from our fellowmen. (2.) When we are reproached and reviled, we should feel that we were called to this by our profession; that it was one of the things which we were taught to expect when we became Christians; that it is what the prophets and apostles endured, and what the Master himself suffered in an eminent degree; and that if we meet with the scorn of the great, the gay, the rich, the powerful, it is no more than the Saviour did, and no more than we have been taught to expect will be our portion. It may be well, too, to remember our unworthiness; and to reflect, that though we have done no wrong to the individual who reviles us, yet that we are sinners, and that such reproaches may not be a useless admonisher of our being guilty before God. So David felt when reproached by Shimei: "So let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?" 2Sam 16:10. (3.) When this occurs, we should calmly and confidently commit our cause to God. Our name, our character, our influence, our reputation, while living and after we are dead, we should leave entirely with him. We should not seek nor desire revenge. We should not call down the wrath of God on our persecutors and slanderers. We should calmly fed that God win give us the measure of reputation which we ought to have in the world, and that he will suffer no ultimate injustice to be done us. "Commit thy way unto the Lord; trust also in him, and he shall bring it to pass; and he shall bring forth thy righteousness as the light, and thy judgment as the noon-day," Ps 37:5,6. The Latin Vulgate has here, "But he committed himself to him who judged him unjustly," judieanti se injuste; that is, to Pontius pilate, meaning that he left himself in his hands, though he knew that the sentence was unjust. But there is no authority for this in the Greek, and this is one of the instances in which that version departs from the original. (1) "committed himself" "his cause"Verse 24. Who his own self. Heb 1:3, on the phrase "when he had by himself purged our sins." The meaning is, that he did it in his own proper person; he did not make expiation by offering a bloody victim, but was hi

mself the sacrifice. Bare our sins. There is an allusion here undoubtedly to Isa 53:4,12. See the meaning of the phrase "to bear sins" fully considered in the Notes on those places. As this cannot mean that Christ so took upon himself the sins of men as to become himself a sinner, it must mean that he put himself in the place of sinners, and bore that which those sins deserved; that is, that he endured in his own person that which, if it had been inflicted on the sinner himself, would have been a proper expression of the Divine displeasure against sin, or would have been a proper punishment for sin. 2Cor 5:21. He was treated as if he had been a sinner, in order that we might be treated as if we had not sinned; that is, as if we were righteous. There is no other way in which we can conceive that one bears the sins of another. They cannot be literally transferred to another; and all that can be meant is, that he should take the consequences on himself, and suffer as if he had committed the transgressions himself. In his own body. This alludes undoubtedly to his sufferings. The sufferings which he endured on the cross were such as if he had been guilty; that is, he was treated as he would have been if he had been a sinner. He was treated as a malefactor; crucified as those most guilty were; endured the same kind of bodily pain that the guilty do who are punished for their own sins; and passed through mental sorrows strongly resembling --as much so as the case admitted of--what the guilty themselves experience when they are left to distressing anguish of mind, and are abandoned by God. The sufferings of the Saviour were in all respects made as nearly like the sufferings of the most guilty, as the sufferings of a perfectly, innocent being could be. On the tree. Marg., " to the tree. Gr., επιτοξυλον. The meaning is rather, as in the text, that while himself on the cross, he bore the sorrows which our sins deserved. It does not mean that he conveyed our sorrows there, but that while there he suffered under the intolerable burden, and was by that burden crushed in death. The phrase "on the tree," literally "on the wood," means the cross. The same Greek word is used in Acts 5:30, 10:39, 13:29, Gal 3:13, as applicable to the cross, in all of which places it is rendered tree. That we, being dead to sins. In virtue of his having thus been suspended on a cross; that is, his being put to death as an atoning sacrifice was the means by which we become dead to sin, and live to God. The phrase "being dead to sins" is, in the original, ταιςαμαρτιαις απογενομενοι, literally, " to be absent from sins." The Greek word was probably used (by an euphemism) to denote to die, that is, to be absent from the world, This is a milder and less repulsive word than to say to die. It is not elsewhere used in the New Testament. The meaning is, that we being effectually separated from sin--that is, being so that it no longer influences us--should live unto God. We are to be, in regard to sin, as if we were dead; and it is to have no more influence over us than if we were in our graves. Rom 6:2-7. The means by which this is brought about is the death of Christ, Rom 6:8; for as he died literally on the cross on account of our sins, the effect has been to lead us to see the evil of transgression, and to lead new and holy lives. Should live unto righteousness. Though dead in respect to sin, yet we have real life in another, respect. We are made alive unto God, to righteousness, to true holiness. Rom 6:11; Gal 2:20. By whose stripes. This is taken from Isa 53:5. See it explained in the Notes on that verse. The word rendered stripes (μωλωπι) means, properly, the livid and swollen mark of a blow; the mark designated by us when we use the expression "black and blue." It is not properly a bloody wound, but that made by pinching, beating, scourging. The idea seems to be that the Saviour was scourged or whipped; and that the effect on us is the same in producing spiritual healing, or in recovering us from our faults, as if we had been scourged ourselves. By faith we see the bruises inflicted on him, the black and blue spots made by beating; we remember that they were on account of our sins, and not for his; and the effect in reclaiming us is the same as if they had been inflicted on us. Ye were healed. Sin is often spoken of as a disease, and redemption from it as a restoration from a deadly malady. See this explained in the Isa 53:5. (b) "bare" Isa 53:4 (2) "on" "to" (c) "unto righteousness" Rom 6:11 (d) "stripes" Isa 53:5,6 Verse 25. For ye were as sheep going astray. Here also is an allusion to Isa 53:6, "All we like sheep have gone astray." See Notes on that verse. The figure is plain. We were like a flock without a shepherd. We had wandered far away from the true fold, and were following our own

Who himself bore our sins - That is, the punishment due to them. In his afflicted, torn, dying body on the tree - The cross, whereon chiefly slaves or servants were wont to suffer. That we being dead to sin - Wholly delivered both from the guilt and power of it: indeed, without an atonement first made for the guilt, we could never have been delivered from the power. Might live to righteousness - Which is one only. The sins we had committed, and he bore, were manifold.

paths. We were without a protector, and were exposed to every kind of danger. This aptly and forcibly expresses the condition of the whole race before God recovers men by the plan of salvation. A flock thus wandering without a shepherd, conductor, or guide, is in a most pitiable condition; and so was man in his wanderings before he was sought out and brought back to the true fold by the great Shepherd. But are now returned unto the Shepherd and Bishop of your souls. To Christ, who thus came to seek and save those who were lost. He is often called a Shepherd. Jn 10:1, seq. The word rendered bishop, (επισκοπος) means overseer. It may be applied to one who inspects or oversees anything, as public works, or the execution of treaties; to anyone who is an inspector of wares offered for sale; or, in general, to any one who is a superintendent. It is applied in the New Testament to those who are appointed to watch over the interests of the church, and especially to the officers of the church. Here it is applied to the Lord Jesus as the great Guardian and Superintendent of his church; and the title of Universal Bishop belongs to him alone. (a) "astray" Ps 119:176 (b) "Shepherd" Eze 34:22, Jn 10:11-16 (*) "Bishop" "Overseer" ------------------------------------------------------------------------- REMARKS In the conclusion of this chapter we may remark:-- (1.) That there is something very beautiful in the expression, " Bishop of souls." It implies that the soul is the peculiar care of the Saviour; that it is the object of his special interest; and that it is of great value--so great that it is that which mainly deserves regard. He is the Bishop of the soul in a sense quite distinct from any care which he manifests for the body. That too, in the proper way, is the object of his care; but that has no importance compared with the soul. Our care is principally employed in respect to the body; the care of the Redeemer has especial reference to the soul. (2.) It follows that the welfare of the soul may be committed to him with confidence. It is the object of his special guardianship, and he will not be unfaithful to the trust reposed in him. There is nothing more safe than the human soul is when it is committed in faith to the keeping of the Son of God. Comp. 2Ti 1:12. (3.) As, therefore, he has shown his regard for us in seeking us when we were wandering and lost; as he came on the kind and benevolent errand to find us and bring us back to himself, let us show our gratitude to him by resolving to wander no more. As we regard our own safety and happiness, let us commit ourselves to him as our great Shepherd, to follow where he leads us, and to be ever under his pastoral inspection. We had all wandered away. We had gone where there was no happiness and no protector. We had no one to provide for us, to care for us, to pity us. We were exposed to certain ruin. In that state he pitied us, sought us out, brought us back. If we had remained where we were, or had gone farther in our wanderings, we should have gone certainly to destruction. He has sought us out; he has led us back; he has taken us under his own protection and guidance; and we shall be safe as long as we follow where he leads, and no longer. To him then, a Shepherd who never forsakes his flock, let us at all times commit ourselves, following where he leads, feeling that under him our great interests are secure. (4.) We may learn from this chapter, indeed, as we may from every other part of the New Testament, that in doing this we may be called to suffer. We may be reproached and reviled as the great Shepherd himself was. We may become the objects of public scorn on account of our devoted attachment to him. We may suffer in name, in feeling, in property, in our business, by our honest attachment to the principles of his gospel. Many who are his followers may be in circumstances of poverty or oppression. They may be held in bondage; they may be deprived of their rights; they may feel that their lot in life is a hard one, and that the world seems to have conspired against them to do them wrong; but let us in all these circumstances look to Him "who made himself of no reputation, and took upon him the form of a servant, and became obedient unto death, even the death of the cross," ( Php 2:7,8;) and let us remember that it is "enough for the disciple that he be as his master, and the servant as his lord," Mt 10:25. In view of the example of our Master, and of all the promises of support in the Bible, let us bear with patience all the trims of life, whether arising: from poverty, an humble condition, or the reproaches of a wicked world. Our trials will soon be ended; and soon, under the direction of the "Shepherd and Bishop of souls," we shall be brought to a world where trials and sorrows are unknown. (5.) In our trials here, let it be our main object so to live that our sufferings shall not be on account of our own faults. 2Pet 2:19-22. Our Saviour so lived. He was persecuted, reviled, mocked, condemned to die. But it was for no fault of his. In all his varied and prolonged sufferings, he had the ever abiding consciousness that he was innocent; he had the firm conviction that it would yet be seen and confessed by all the world that he was "holy, harmless, undefiled," 1Pet 2:23. His were not the sufferings produced by a guilty conscience, or by the recollection that he had wronged any one. So, if we must suffer, let our trials come upon us. Be it our first aim to have a conscience void of offence, to wrong no one, to give no occasion for reproaches and revilings, to do our duty faithfully to God and to men. Then, if trials come, we shall feel that, we suffer as our Master did; and then we may, as he did, commit our cause "to him that judgeth righteously," assured that in due time "he will bring forth our righteousness as the light, and our judgment as the noon-day," Ps 37:6.

The bishop - The kind observer, inspector, or overseer of your souls.