1 Peter 3:10

od conscience, though they suffered for righteousness, 1Pet 3:14-17 . Christ suffered for us, and was put to death in the flesh, but quickened by the Spirit, 1Pet 3:18 . How he preached to the old world, while Noah was preparing the ark, 1Pet 3:19 , 1Pet 3:20 . The salvation of Noah and his family a type of baptism, 1Pet 3:21 . Christ is ascended to heaven, all creatures being subject to him, 1Pet 3:22 . Verse 1 Ye wives, be in subjection - Consider that your husband is, by God's appointment, the head and ruler of the house; do not, therefore, attempt to usurp his government; for even though he obey not the word - is not a believer in the Christian doctrine, his rule is not thereby impaired; for Christianity never alters civil relations: and your affectionate, obedient conduct will be the most likely means of convincing him of the truth of the doctrine which you have received. Without the word - That your holy conduct may be the means of begetting in them a reverence for Christianity, the preaching of which they will not hear. See the notes on 1Cor 14:34 , and the other places referred to in the margin. Verse 2 Chaste conversation - with fear - While they see that ye join modesty, chastity, and the purest manners, to the fear of God. Or perhaps fear, φοβος, is taken, as in Eph 5:33 , for the reverence due to the husband. Verse 3 Whose adorning - Κοσμος. See the note on Heb 9:1 , where the word κοσμος, world or ornament, is defined; and also the note on Gen 2:1 . Plaiting the hair, and of wearing of gold - Plaiting the hair, and variously folding it about the head, was the most ancient and most simple mode of disposing of this chief ornament of the female head. It was practised anciently in every part of the east, and is so to the present day in India, in China, and also in Barbary. It was also prevalent among the Greeks and Romans, as ancient gems, busts, and statues, still remaining, sufficiently declare. We have a remarkable instance of the plaiting of the hair in a statue of Agrippina, wife of Germanicus, an exact representation of which may be seen in a work of Andre Lens, entitled Le Costume de Peuple de I' Antiquite, pl. 33. Many plates in the same work show the different modes of dressing the hair which obtained among the Egyptians, Greeks, Romans, Persians, and other nations. Thin plates of gold were often mixed with the hair, to make it appear more ornamental by the reflection of light and of the solar rays. Small golden buckles were also used in different parts; and among the Roman ladies, pearls and precious stones of different colors. Pliny assures us, Hist. Nat., l. ix. c. 35, that these latter ornaments were not introduced among the Roman women till the time of Sylla, about 110 years before the Christian era. But it is evident, from many remaining monuments, that in numerous cases the hair differently plaited and curled was the only ornament of the head. Often a simple pin, sometimes of ivory, pointed with gold, seemed to connect the plaits. In monuments of antiquity the heads of the married and single women may be known, the former by the hair being parted from the forehead over the middle of the top of the head, the latter by being quite close, or being plaited and curled all in a general mass. There is a remarkable passage in Plutarch, Conjugalia Praecept., c. xxvi., very like that in the text: Κοσμος γαρ εστιν, ὡς ελεγε Κρατης, το κοσμουν· κοσμει δε το κοσμιωτεραν γυναικα ποιουν· ποιει δε ταυτην ου χρυσος, ουτε σμαραγδος, ουτε κοκκος, αλλ' ὁσα σεμνοτητος, ευταξιας, αιδους εμφασιν περιτιθησιν· Opera a Wyttenb., vol. i., page 390. "An ornament, as Crates said, is that which adorns. The proper ornament of a woman is that which becomes her best. This is neither gold, nor pearls, nor scarlet; but those things which are an evident proof of gravity, regularity, and modesty." The wife of Phocion, a celebrated Athenian general, receiving a visit from a lady who was elegantly adorned with gold and jewels, and her hair with pearls, took occasion to call the attention of her guest to the elegance and costliness of her dress, remarking at the same time, "My ornament is my husband, now for the twentieth year general of the Athenians." Plut., in vit. Phoc. How few Christian women act this part! Women are in general at as much pains and cost in their dress, as if by it they were to be recommended both to God and man. It is, however, in every case, the argument either of a shallow mind, or of a vain and corrupted heart. Verse 4 The hidden man of the heart - Ὁ κρυπτος της καρδιας ανθρωπος. This phrase is of the same import with that of St. Paul, Rom 7:22 , ὁ εσω ανθρωπος, the inner man; that is, the soul, with the whole system of affections and passions. Every part of the Scripture treats man as a compound being: the body is the outward or visible man; the soul, the inward, hidden, or invisible man. The term ανθρωπος, man, is derived, according to the best etymologists, from ανα τρεπων ωπα, turning the face upward. This derivation of the word is beautifully paraphrased by Ovid. The whole passage is beautiful; and, though well known, I shall insert it. After speaking of the creation and formation of all the irrational animals, he proceeds thus: - "Sanctius his animal, mentisque capacius altae Deerat adhuc, et quod dominari in caetera posset. Natus Homo est: sive hunc divino semine fecit Ille opifex rerum, mundi melioris origo; Sive recens tellus, seductaque nuper ab alto Aethere, cognati retinebat semina coeli. - Pronaque cum spectent animalia caetera terram, Os Homini Sublime Dedit; Coelumque Tueri Jussit, et erectos ad sidera tollere veltus." Metam, lib. i. ver. 76. "A creature of a more exalted kind Was wanting yet, and then was Man design'd; Conscious of thought, of more capacious breast, For empire form'd, and fit to rule the rest. Whether with particles of heavenly fire The God of nature did his soul inspire, Or earth but new divided from the sky, Which still retain'd th' ethereal energy. - Thus, while the mute creation downward bend Their sight, and to their earthly mother tend, Man looks aloft, and with erected eyes Beholds his own hereditary skies." Dryden. The word ανθρωπος, man, is frequently applied to the soul, but generally with some epithet. Thus ὁ εσω ανθρωπος, the inner man, Rom 7:22 , to distinguish it from the body, which is called ὁ εξω ανθρωπος, the outer man, 2Cor 4:16 ; ὁ κρυπτος ανθρωπος, the hidden man, as in the text; ὁ καινος ανθρωπος, the new man, the soul renewed in righteousness, Eph 2:15 , to distinguish him from ὁ παλαιος ανθρωπος, the old man, that is, man unregenerate or in a state of sin, Rom 6:6 . And the soul is thus distinguished by the Greek philosophers. A meek and quiet spirit - That is, a mind that will not give provocation to others, nor receive irritation by the provocation of others. Meekness will prevent the first; quietness will guard against the last. Great price - All the ornaments placed on the head and body of the most illustrious female, are, in the sight of God, of no worth; but a meek and silent spirit are, in his sight, invaluable, because proceeding from and leading to himself, being incorruptible, surviving the ruins of the body and the ruins of time, and enduring eternally. Verse 5 For after this manner - Simplicity reigned in primitive times; natural ornaments alone were then in use. Trade and commerce brought in luxuries; and luxury brought pride, and all the excessive nonsense of Dress. No female head ever looks so well as when adorned with its own hair alone. This is the ornament appointed by God. To cut it off or to cover it is an unnatural practice; and to exchange the hair which God has given for hair of some other color, is an insult to the Creator. How the delicacy of the female character can stoop to the use of false hair, and especially when it is considered that the chief part of this kind of hair was once the natural property of some ruffian soldier, who fell in battle by many a ghastly wound, is more than I can possibly comprehend. See the notes on 1Cor 11:14-16 (note); and 1Tim 2:9 (note). Who trusted in God - The women who trust Not in God are fond of dress and frippery; those who trust in God follow nature and common sense. Being in subjection unto their own husbands - It will rarely be found that women who are fond of dress, and extravagant in it, have any subjection to their husbands but what comes from mere necessity. Indeed, their dress, which they intend as an attractive to the eyes of others, is a sufficient proof that they have neither love nor respect for their own husbands. Let them who are concerned refute the charge. Verse 6 Even as Sara obeyed - Almost the same words are in Rab. Tanchum, fol. 9, 3: "The wife of Abraham reverenced him, and called him lord, as it is written, Gen 18:12 : And my lord is old." The words of the apostle imply that she acknowledged his superiority, and her own subjection to him, in the order of God. Whose daughters ye are - As Abraham is represented the father of all his male believing descendants, so Sara is represented as the mother of all her believing female posterity. A son of Abraham is a true believer; a daughter of Sarah is the same. As long as ye do well - For you cannot maintain your relationship to her longer than ye believe; and ye cannot believe longer than ye continue to obey. And are not afraid with any amazement - It is difficult to extract any sense out of this clause. The original is not very easy; Μη φοβουμεναι μηδεμιαν πτοησιν may be rendered, And not fearing with any terror. If ye do well, and act conscientiously your part as faithful wives, ye will at no time live under the distressing apprehension of being found out, or terrified at every appearance of the discovery of infidelities, or improper conduct. Being not guilty of these, you will not have occasion to fear detection. On this subject a learned man has quoted these words, which I have produced elsewhere, Eph 6:14 : - - hic murus aheneus esto, Nil conscire sibi, nulla pallescere culpa. "Let this be my brazen wall, to be self-convicted of no private delinquency, nor to change color at being charged with a fault." Happy is the wife, and happy is the husband, who can conscientiously adopt the saying. Verse 7 Dwell with them according to knowledge - Give your wives, by no species of unkind carriage, any excuse for delinquency. How can a man expect his wife to be faithful to him, if he be unfaithful to her? and vice versa. Giving honor unto the wife - Using your superior strength and experience in her behalf, and thus honouring her by becoming her protector and support. But the word τιμη honor, signifies maintenance as well as respect; - maintain, provide for the wife. As - the weaker vessel - Being more delicately, and consequently more slenderly, constructed. Roughness and strength go hand in hand; so likewise do beauty and frailty. The female has what the man wants - beauty and delicacy. The male has what the female wants - courage and strength. The one is as good in its place as the other: and by these things God has made an equality between the man and the woman, so that there is properly very little superiority on either side. See the note on 1Thes 4:4 . Being heirs together - Both the man and woman being equally called to eternal glory: and as prayer is one great means of obtaining a meetness for it, it is necessary that they should live together in such a manner as to prevent all family contentions, that they may not be prevented, by disputes or misunderstandings, from uniting daily in this most important duty - family and social prayer. Verse 8 Be ye all of one mind - Unity, both in the family and in the Church, being essentially necessary to peace and salvation. See on Rom 12:16 (note); Rom 15:5 (note). Having compassion - Συμπαθεις· Being sympathetic; feeling for each other; bearing each other's burdens. Love as brethren - Φιλαδελφοι· Be lovers of the brethren. Pitiful - Ευσπλαγχνοι· Tender-hearted; let your bowels yearn over the distressed and afflicted. Courteous - Φιλοφρονες· Be friendly-minded; acquire and cultivate a friendly disposition. But instead of this word, ταπεινοφρονες, be humble-minded, is the reading of ABC, more than twenty others, with the Syriac, Arabic of Erpen, Coptic, Armenian, Slavonic, and some of the fathers. This is probably the true reading, and Griesbach has admitted it into the text. Verse 9 Not rendering evil for evil - Purposing, saying, doing nothing but good; and invariably returning good for evil. Ye are thereunto called - This is your calling - your business in life, to do good, and to do good for evil, and to implore God's blessing even on your worst enemies. And this is not only your duty, but your interest; for in so doing you shall obtain God's blessing, even life for evermore. Verse 10 For he that will love life - This is a quotation from Psa 34:12-16 , as it stands in the Septuagint; only the aorist of the imperative is changed from the second into the third person, etc. He who wishes to live long and prosperously, must act as he is here directed. 1. He must refrain from evil-speaking, lying, and slandering. 2. He must avoid flattery and fair speeches, which cover hypocritical or wicked intentions. 3. He must avoid evil, keep going away εκκλινατω, from evil. 4. He must do good; he must walk in the way of righteousness. 5. He must live peaceably with all men; seek peace where it has been lost; restore it where it has been broken; and pursue it where it seems to be flying away. He who lives thus must live happy in himself. And as excess in action and passion always tends to the shortening of life, and nothing preys on the constitution more than disorderly passions, he must live not only happiest but longest who avoids them. It is an edifying story that is told in the book Mussar, chap. 1., quoted by Rosenmuller: "A certain person, travelling through the city, continued to call out, Who wants the elixir of life? The daughter of Rabbi Joda heard him, and told her father. He said, Call the man in. When he came in, the rabbi said, What is that elixir of life thou sellest? He answered, Is it not written, What man is he that loveth life, and desireth to see good days, let him refrain his tongue from evil, and his lips from speaking guile? This is the elixir of life, and is found in the mouth of man." Verse 12 The eyes of the Lord are over the righteous - That is, He is continually under God's notice and his care; God continually watches for him and watches over him, and he is under his constant protection. And his ears are open unto their prayers - The original is very emphatic: The eyes of the Lord are upon the righteous, and his ears to their prayers. The righteous man ever attracts the Divine notice, and wherever he is, there is the ear of God; for, as every righteous man is a man of prayer, wherever he prays, there is the ear of God, into which the prayer, as soon as formed, enters. But the face of the Lord - Far from his eye being upon them, or his ear open to their requests, (for prayer they have none), his face, his approbation, his providence and blessing, are turned away from them; and he only looks upon them to abhor them, and to turn the arm of his justice against them. Verse 13 Who is he that will harm you - Is it possible that a man can be wretched who has God for his friend? "All the devices which the devil or wicked men work against such must be brought to naught, and by the providence of his goodness be dispersed." If ye be followers, etc. - Εαν Του Αγαθου μιμηται γενησθε· If ye be imitators of the good One, i.e. of God. Ὁ Αγαθος, the good One, is one of God's prime epithets, see Mat 19:17 , and Satan is distinguished by the reverse, ὁ πονηρος, the Evil one, Mat 13:19 (note). Instead of μιμηται, followers, or rather imitators, ζηλωται, zealous of what is good, is the reading of ABC, fifteen others, both the Syriac, Erpen's Arabic, the Coptic, Ethiopic, Armenian and Vulgate, with some of the fathers. This is a very probable reading, and Griesbach has placed it in the margin as a candidate for the place of that in the text. Verse 14 But and if ye suffer - God may permit you to be tried and persecuted for righteousness' sake, but this cannot essentially harm you; he will press even this into your service, and make it work for your good. Happy are ye - This seems to refer to Mat 5:10 , etc. Blessed or happy, are ye when men persecute you, etc. It is a happiness to suffer for Christ; and it is a happiness, because if a man were not holy and righteous the world would not persecute him, so he is happy in the very cause of his sufferings. Be not afraid of their terror - Τον δε φοβον αυτων μη φοβηθητε· Fear not their fear; see Isa 8:12 . Sometimes fear is put for the object of a man's religious worship; see Gen 31:42 ; Pro 1:26 , and the place in Isaiah just quoted. The exhortation may mean, Fear not their gods, they can do you no hurt; and supposing that they curse you by them, yet be not troubled; "He who fears God need have no other fear." Verse 15 But sanctify the Lord God in your hearts - To sanctify God may signify to offer him the praises due to his grace, but as to sanctify literally signifies to make holy, it is impossible that God should be thus sanctified. We have often already seen that ἁγιαζω signifies to separate from earth, that is, from any common use or purpose, that the thing or person thus separated may be devoted to a sacred use. Perhaps we should understand Peter's words thus: Entertain just notions of God; of his nature, power, will, justice, goodness, and truth. Do not conceive of him as being actuated by such passions as men; separate him in your hearts from every thing earthly, human, fickle, rigidly severe, or capriciously merciful. Consider that he can neither be like man, feel like man, nor act like man. Ascribe no human passions to him, for this would desecrate not sanctify him. Do not confine him in your conceptions to place, space, vacuity, heaven, or earth; endeavor to think worthily of the immensity and eternity of his nature, of his omniscience, omnipresence, and omnipotence. Avoid the error of the heathens, who bound even their Dii Majores, their greatest gods, by fate, as many well-meaning Christians do the true God by decrees; conceive of him as infinitely free to act or not act, as he pleases. Consider the goodness of his nature; for goodness, in every possible state of perfection and infinitude, belongs to him. Ascribe no malevolence to him; nor any work, purpose, or decree, that implies it: this is not only a human passion, but a passion of fallen man. Do not suppose that he can do evil, or that he can destroy when he might save; that he ever did, or ever can, hate any of those whom he made in his own image and in his own likeness, so as by a positive decree to doom them, unborn, to everlasting perdition, or, what is of the same import, pass them by without affording them the means of salvation, and consequently rendering it impossible for them to be saved. Thus endeavor to conceive of him; and, by so doing, you separate him from all that is imperfect, human, evil, capricious, changeable, and unkind. Ever remember that he has wisdom without error, power, without limits, truth without falsity, love without hatred, holiness without evil, and justice without rigour or severity on the one hand, or capricious tenderness on the other. In a word, that he neither can be, say, purpose, or do, any thing that is not infinitely just, holy, wise, true, and gracious; that he hates nothing that he has made; and has so loved the world, the whole human race, as to give his only-begotten Son to die for them, that they might not perish, but have everlasting life. Thus sanctify the Lord God in your hearts, and you will ever be ready to give a reason of the hope that is in you to every serious and candid inquirer after truth. Most religious systems and creeds are incapable of rational explanation, because founded on some misconception of the Divine nature. "They set at odds heaven's jarring attributes, And with one excellence another wound." The system of humanizing God, and making him, by our unjust conceptions of him, to act as ourselves would in certain circumstances, has been the bane of both religion and piety; and on this ground infidels have laughed us to scorn. It is high time that we should no longer know God after the flesh; for even if we have known Jesus Christ after the flesh, we are to know him so no more. What I have written above is not against any particular creed of religious people, it is against any or all to whom it may justly apply, it may even be against some portions of my own; for even in this respect I am obliged daily to labor to sanctify the Lord God in my heart, to abstract him from every thing earthly and human, and apprehend him as far as possible in his own essential nature and attributes through the light of his Spirit and the medium of his own revelation. To act thus requires no common effort of soul: and just apprehensions of this kind are not acquired without much prayer, much self-reflection, much time, and much of the grace and mercy of God. Instead of τον Θεον, God, ABC, four others, both the Syriac, Erpen's Arabic, the Coptic, Vulgate, and Armenian, with Clement and Fulgentius, read τον Χριστον, Christ. Sanctify Christ in your hearts. This reading is at least equal to the other in the authorities by which it is supported; but which was written by St. Peter we know not. A reason of the hope - An account of your hope of the resurrection of the dead and eternal life in God's glory. This was the great object of their hope, as Christ was the grand object of their faith. The word απολογια, which we translate answer, signifies a defense; from this we have our word apology, which did not originally signify an excuse for an act, but a defense of that act. The defences of Christianity by the primitive fathers are called apologies. See the note on Act 21:1 . With meekness and fear - Several excellent MSS. add the word αλλα, but, here, and it improves the sense considerably: Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, But with meekness and fear. Do not permit your readiness to answer, nor the confidence you have in the goodness of your cause, to lead you to answer pertly or superciliously to any person; defend the truth with all possible gentleness and fear, lest while you are doing it you should forget his presence whose cause you support, or say any thing unbecoming the dignity and holiness of the religion which you have espoused, or inconsistent with that heavenly temper which the Spirit of your indwelling Lord must infallibly produce. Verse 16 Having a good conscience - The testimony of God in your own soul, that in simplicity and godly sincerity you have your conversation in the world. See on the term conscience at the end of Hebrews. Whereas they speak evil of you - See the same sentiment in 1Pet 2:11 and the note there. Verse 17 For it is better - See on 1Pet 2:19 , 1Pet 2:20 (note). Verse 18 Christ also hath once suffered - See the notes on Rom 5:6 ; Heb 9:28 (note). Put to death in the flesh - In his human nature. But quickened by the Spirit - That very dead body revived by the power of his Divinity. There are various opinions on the meaning of this verse, with which I need not trouble the reader, as I have produced that which is most likely. Verse 19 By which - Spirit, his own Divine energy and authority. He went and preached - By the ministry of Noah, one hundred and twenty years. Unto the spirits in prison - The inhabitants of the antediluvian world, who, having been disobedient, and convicted of the most flagrant transgressions against God, were sentenced by his just law to destruction. But their punishment was delayed to see if they would repent; and the long-suffering of God waited one hundred and twenty years, which were granted to them for this purpose; during which time, as criminals tried and convicted, they are represented as being in prison - detained under the arrest of Divine justice, which waited either for their repentance or the expiration of the respite, that the punishment pronounced might be inflicted. This I have long believed to be the sense of this difficult passage, and no other that I have seen is so consistent with the whole scope of the place. That the Spirit of God did strive with, convict, and reprove the antediluvians, is evident from Gen 6:3 : My Spirit shall not always strive with man, forasmuch as he is flesh; yet his days shall be one hundred and twenty years. And it was by this Spirit that Noah became a preacher of righteousness, and condemned that ungodly world, Heb 11:7 , who would not believe till wrath - Divine punishment, came upon them to the uttermost. The word πνευμασι, spirits, is supposed to render this view of the subject improbable, because this must mean disembodied spirits; but this certainly does not follow, for the spirits of just men made perfect, Heb 12:23 , certainly means righteous men, and men still in the Church militant; and the Father of spirits, Heb 12:9 , means men still in the body; and the God of the spirits of all flesh, Num 16:22 ; Num 27:16 , means men not in a disembodied state. But even on this word there are several various readings; some of the Greek MSS. read πνευματι, in spirit, and one Πνευματι Ἁγιῳ, in the Holy Spirit. I have before me one of the first, if not the very first edition of the Latin Bible; and in it the verse stands thus: In quo et hiis, qui in carcere erant, Spiritualiter veniens praedicavit; "by which he came spiritually, and preached to them that were in prison." In two very ancient MSS. of the Vulgate before me, the clause is thus: In quo et his qui in carcere erant Spiritu venient praedicavit; "in which, coming by the Spirit, he preached to those who were in prison." This is the reading also in the Complutensian Polyglot. Another ancient MS. in my possession has the words nearly as in the printed copy: In quo et hiis qui in carcere Conclusi erant Spiritualiter veniens praedicavit; "in which, coming spiritually, he preached to those who were Shut Up in prison." Another MS., written about a.d. 1370, is the same as the printed copy. The common printed Vulgate is different from all these, and from all the MSS. of the Vulgate which I have seen in reading spiritibus, "to the spirits." In my old MS. Bible, which contains the first translation into English ever made, the clause is the following: In whiche thing and to hem that weren closid togyder in prison, hi commynge in Spirit, prechide. The copy from which this translation was taken evidently read conclusi erdnt, with one of the MSS. quoted above, as closid togyder proves. I have quoted all these authorities from the most authentic and correct copies of the Vulgate, to show that from them there is no ground to believe that the text speaks of Christ's going to hell to preach the Gospel to the damned, or of his going to some feigned place where the souls of the patriarchs were detained, to whom he preached, and whom he delivered from that place and took with him to paradise, which the Romish Church holds as an article of faith. Though the judicious Calmet holds with his Church this opinion, yet he cannot consider the text of St. Peter as a proof of it. I will set down his own words: Le sentiment qui veut que Jesus Christ soit descendu aux enfers, pour annoncer sa venue aux anciens patriarches, et pour les tirer de cette espece de prison, ou ils Pattendoient si long tems, est indubitable; et nous le regardons comme un article de notre foi: mais on peut douter que ce soit le sens de Saint Pierre en cet endroit. "The opinion which states that Jesus Christ descended into hell, to announce his coming to the ancient patriarchs, and to deliver them from that species of prison, where they had so long waited for him, is incontrovertible; and we (the Catholics) consider it as an article of our faith: but we may doubt whether this be the meaning of St. Peter in this place." Some think the whole passage applies to the preaching of the Gospel to the Gentiles; but the interpretation given above appears to me, after the fullest consideration, to be the most consistent and rational, as I have already remarked. Verse 20 When once the long-suffering of God waited - In Pirkey Aboth, cap. v. 2, we have these words: "There were ten generations from Adam to Noah, that the long-suffering of God might appear; for each of these generations provoked him to anger, and went on in their iniquity, till at last the deluge came." Were saved by water - While the ark was preparing, only Noah's family believed; these amounted to eight persons; and these only were saved from the deluge δι' ὑδατος, on the water: all the rest perished in the water; though many of them, while the rains descended, and the waters daily increased, did undoubtedly humble themselves before God, call for mercy, and receive it; but as they had not repented at the preaching of Noah, and the ark was now closed, and the fountains of the great deep broken up, they lost their lives, though God might have extended mercy to their souls. Verse 21 The like figure whereunto, etc. - Dr. Macknight has translated this verse so as to make the meaning more clear: By which (water) the antitype baptism (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) now saveth us also, through the resurrection of Jesus Christ. He remarks that the relative ᾡ being in the neuter gender, its antecedent cannot be κιβωτος, the ark, which is feminine, but ὑδωρ, water, which is neuter. There are many difficulties in this verse; but the simple meaning of the place may be easily apprehended. Noah believed in God; walked uprightly before him, and found grace in his sight; he obeyed him in building the ark, and God made it the means of his salvation from the waters of the deluge. Baptism implies a consecration and dedication of the soul and body to God, the Father, Son, and Holy Spirit. He who is faithful to his baptismal covenant, taking God through Christ, by the eternal Spirit, for his portion, is saved here from his sins; and through the resurrection of Christ from the dead, has the well-grounded hope of eternal glory. This is all plain; but was it the deluge, itself, or the ark, or the being saved by that ark from the deluge, that was the antitype of which St. Peter speaks? Noah and his family were saved by water; i.e. it was the instrument of their being saved through the good providence of God. So the water of baptism, typifying the regenerating influence of the Holy Spirit, is the means of salvation to all those who receive this Holy Spirit in its quickening, cleansing efficacy. Now as the waters of the flood could not have saved Noah and his family, had they not made use of the ark; so the water of baptism saves no man, but as it is the means of his getting his heart purified by the Holy Spirit, and typifying to him that purification. The ark was not immersed in the water; had it been so they must all have perished; but it was borne up on the water, and sprinkled with the rain that fell from heaven. This text, as far as I can see, says nothing in behalf of immersion in baptism; but is rather, from the circumstance mentioned above, in favor of sprinkling. In either case, it is not the sprinkling, washing, or cleansing the body, that can be of any avail to the salvation of the soul, but the answer of a good conscience towards God - the internal evidence and external proof that the soul is purified in the laver of regeneration, and the person enabled to walk in newness of life. We are therefore strongly cautioned here, not to rest in the letter, but to look for the substance. Verse 22 Who is gone into heaven - Having given the fullest proof of his resurrection from the dead, and of his having accomplished the end for which he came into the world. On the right hand of God - In the place of the highest dignity, honor, and influence. The Vulgate, one copy of the Itala, Augustine, Fulgentius, Cassiodorus, and Bede, have the following remarkable addition after the above words: Deglutiens mortem, ut vitae aeternae haeredes efficeremur. "Having abolished (swallowed down) death, that we might be made heirs of eternal life." But this addition is found in no Greek copy, nor in any other of the ancient versions. Angels and authorities and powers - That is, all creatures and beings, both in the heavens and in the earth, are put under subjection to Jesus Christ. He has all power in the heavens and in the earth. He alone can save; and he alone can destroy. None need fear who put their trust in him, as he can do whatsoever he will in behalf of his followers, and has good and evil spirits under his absolute command. Well may his enemies tremble, while his friends exult and sing. He can raise the dead, and save to the uttermost all that come unto the Father through him. If he have all power, if angels and authorities and powers be subject to him, then he can do what he will, and employ whom he will. To raise the dead can be no difficulty to him, because he has power over all things. He created the world; he can destroy it, and he can create it anew. We can conceive nothing too difficult for Omnipotence. This same omnipotent Being is the friend of man. Why then do we not come to him with confidence, and expect the utmost salvation of which our souls and bodies are capable? Introduction We should suffer patiently, after the example of Christ, 1Pet 4:1 . And no longer live according to our former custom, but disregard the scoffs of those who are incensed against us because we have forsaken their evil ways, who are shortly to give account to God for their conduct, 1Pet 4:2-5 . How the Gospel was preached to Jews and Gentiles, 1Pet 4:6 . As the end of all things was at hand, they should be sober, watchful, charitable, benevolent, good stewards of the bounty of Providence; and, when called to instruct others, speak as the oracles of God, 1Pet 4:7-11 . Of the persecutions and trials which were coming upon them, and how they were to suffer so as not to disgrace their Christian character, 1Pet 4:12-16 . Judgment was about to begin at the house of God, and even the righteous would escape with difficulty from the calamities coming upon the Jews; but they must continue in well-doing, and thus commit the keeping of their souls to their faithful Creator,

Sermon for the Fifth Sunday After Trinity Sunday; 1 Peter 3:8-15 EXHORTATION TO THE FRUITS OF FAITH. 1 Here you have enumerated again a long list of eminently good works enjoined upon Christians who believe and have confessed their faith in the Gospel. By such fruits is faith to be manifest. Peter classifies these works according to the obligations of Christians to each other, and their obligations to enemies and persecutors. 2 Immediately preceding the text, Paul has been instructing concerning the domestic relations of husband and wife; how they should live together as Christians in love and companionship, giving due honor and patiently and reasonably bearing with each other. Now he extends the exhortation to Christians in general, enjoining them to live together in Christian love, like brothers and sisters of a household. In the rehearsal of many preeminently noble virtues and works, he portrays the ideal church, beautiful in its outward adornment, in the grace wherewith it shines before men. With such virtues the Church pleases and honors God, while angels behold with joy and delight. And what earthly thing is more desirable to man’s sight? What happier and more pleasing society may he seek than the company of those who manifest a unity of heart, mind and will; brotherly love, meekness, kindliness and patience, even toward enemies? Surely, no man is too depraved to command such goodness and to desire companionship among people of this class. 3 The first virtue is one frequently mentioned by the apostles. Paul, for instance, in Romans 12:16, says: “Be of the same mind one toward another.” Also in Ephesians 4:3: “Giving diligence to keep the unity of the Spirit in the bond of peace.” Harmony is the imperative virtue for the Christian Church. Before the other virtues — love, meekness — can be manifest, there must first be concord and unity of heart among all. It is impossible that outward circumstances of human life be always the same; much dissimilarity in person, station, and occupation is inevitable. To this very unlikeness and to the natural depravity of flesh and blood is due the discord and disagreement of men in this world. Let one become conscious of personal superiority in point of uprightness, learning, skill or natural ability, or let him become aware of his loftier station in life, and he immediately grows self-complacent, thinks himself better than his fellows, demands honor and recognition from all men, is unwilling to yield to or serve an inferior and thinks himself entitled to such right and privilege because of his superiority and virtue. 4 Pride is the common vice of the world, and the devil fosters it among his numerous followers thereby causing every sort of misery and unhappiness, corrupting all ranks and stations, and rendering men vicious, depraved and incapable of executing good. In opposition to this vice the apostles diligently admonish Christians to be of one mind, regardless of station or occupation, since every individual must remain in the position to which he has been ordained and called of God. All ranks and stations cannot be one. Particularly is this true in the Church; for in addition to the outward difference of person, station, and so on, there are manifold divine gifts unequally distributed and varyingly imparted. Yet these many dissimilarities, both spiritual and secular, are to be amenable to the unity of the spirit, as Paul calls it, or a spiritual unity. Just as the members of the physical body have different offices and perform different functions, no one member being able to do the work of the other, and yet all are in the unity of one bodily life; so also Christians, whatever the dissimilarity of language, office and gift among them, must live, increase and be preserved in unity and harmony of mind, as in one body. 5 This matter of harmony is the first and most necessary commandment enjoined by the doctrine of faith; ay, this virtue is the first fruit which faith is to effect among Christians, who are called in one faith and baptism. It is to be the beginning of their Christian love. For true faith necessarily creates in all believers the spirit that reasons: “We are all called by one Word, one baptism and Holy Spirit, to the same salvation; we are alike heirs of the grace and the blessings of God. Although one has more and greater gifts than another, he is not on that account better before God. By grace alone, without any merit of ours, we are pleasing to God. Before him none can boast of himself.” 6 How can I think myself better than another by reason of my person or my gifts, rank or office? Or what more than I has another to boast of before God concerning himself? No one has a different baptism or sacrament, a different Christ, from mine, or grace and salvation other than I have. And no individual can have another faith than have Christians in general, nor does he hear any other Gospel or receive a different absolution, be he lord or servant, noble or ignoble, poor or rich, young or old, Italian or German. When one imagines himself different from or better than his fellows, desiring to exalt and glorify himself above others, he is truly no longer a Christian; because he is no longer in that unity of mind and faith essential to Christians. Christ with his grace is always the same, and cannot be divided or apportioned within himself. 7 Not without reason did the beloved apostles urge this point. They clearly saw how much depends upon it, and what evil and harm result from disregard of the commandment. Where this commandment is dishonored, schisms and factions will necessarily arise to corrupt pure doctrine and faith, and the devil will sow his seed, which afterwards can be eradicated only with difficulty. When once self-conceit rules, and one, pretending more learning, wisdom, goodness and holiness than his fellows, begins to despise others and to draw men to himself, away from the unity of mind which makes us one in Christ, and when he desires the first praise and commendation for his own doctrine and works, his own preaching, then the harm is already done; faith is overthrown and the Church is rent. When unity becomes division, certainly two sects cannot both be the true Church. If one is godly, the other must be the devil’s own. On the other hand, so long as unity of faith and oneness of mind survives, the true Church of God abides, notwithstanding there may be some weakness in other points. Of this fact the devil is well aware; hence his hostility to Christian unity. His chief effort is to destroy harmony. “Having that to contend with,” he tells himself, “my task will be a hard and wearisome one.” 8 Therefore, Christians should be all the more careful to cherish the virtue of harmony, both in the Church and in secular government. In each instance there is of necessity much inequality. God would have such dissimilarity balanced by love and unity of mind. Let everyone be content, then, with what God has given or ordained for him, and let him take pleasure in another’s gifts, knowing that in eternal blessings he is equally rich, having the same God and Christ, the same grace and salvation; and that although his standing before God may differ from that of his fellows, he is nevertheless in no way inferior to them, nor is anyone for the same reason at all better than or superior to himself. 9 In temporal affairs, every inequality in the world can be harmonized by a unity of mind and heart. In relations other than spiritual there is mutual love and friendship. How great the outward dissimilarity between man and wife — in person, nature and employment! likewise between masters and their subjects. Yet, in mutual conscientiousness they mutually agree and are well satisfied with each other. So it would be possible to enjoy life upon earth in peace and happiness were it not that the devil cannot suffer it. He must divide hearts and alienate love, allowing no one to take pleasure in another. He who is illustrious, of noble birth, or has power or riches, feels bound to despise others as silly geese or witless ducks. SYMPATHY A CHRISTIAN VIRTUE. 10 The other virtues enjoined by Peter are easily recognized — V.8. “Compassionate, loving as brethren, tenderhearted, and humbleminded” [Luther translates “friendly” — courteous]. These particularly teach that Christians should esteem one another. God has subjected them all to love and has united them, with the design that they shall be of one heart and soul, and each care for the other as for himself. Peter’s exhortation was especially called for at that time, when Christians were terribly persecuted. Here a pastor, there a citizen, was thrown into prison, driven from wife, child, house and home, and finally executed. Such things happen even now, and may become yet more frequent considering that unfortunate people are harassed by tyrants, or led away by the Turks, and Christians are thus dispersed in exile here and there. Wherever by his Word and faith God has gathered a church, and that spiritual unity, the bond of Christianity, exists in any measure, there the devil has no peace. If he cannot effect the destruction of that church by factiousness, he furiously persecutes it. Then it is that body, life and everything we have must be jeopardized — put to the stake — for the sake of the Church. 11 Christians, according to Peter, should, in the bond of a common heart and mind, sympathetically share the troubles and sufferings of their brethren in the faith, whoever and wherever the brethren may be. They are to enter into such distresses as if themselves suffering, and are to reason: “Behold, these suffer for the sake of my precious faith, and standing at the front, are exposed to the devil, while I have peace. It does not become me to rejoice in my security and to manifest my pleasure. For what befalls my dear brethren affects me, and my blessings are the cause of their misfortune. I must participate in their suffering as my own.” According to the admonition of Hebrews 13:3: “Remember them that are in bonds, as bound with them; that is, as if in the same bonds and distress. Remember them that are illtreated, as being yourselves also in the body;” as members of the same body. 12 We are all bound to one another, just as in the body one member is bound to another. As you know by your own physical experience, “Whether one member suffereth, all the members suffer with it; or one member is honored, all the members rejoice with it,” as Paul says in Corinthians 12:26. Note how, when a foot is trodden upon or a finger pinched, the whole body is affected: eyes twitch, nose is contorted, mouth cries out — all the members are ready to rescue and help. No one member can forsake the others. In reality not the foot or the finger is injured, but the whole body suffers the accident. On the other hand, benefit received by one member is pleasing to all, and the whole body rejoices with it. Now the same principle should hold in the Church, because it likewise is one body of many members with one mind and heart. Such unity naturally entails the participation by each individual in the good and evil of every other one. 13 This virtue of sympathy, resulting as it does from a unity of mind and faith, is impossible to the world. In the world every man looks only upon what benefits himself and regards not how others, especially the godly, fare. Indeed, the world is capable of scornful smiles and extreme pleasure at sight of Christians in poverty and distress, and in their sufferings it can give them vinegar and gall to drink. But you who claim to be a Christian, should know it is yours to share the sufferings of your brethren and to prove your heartfelt sympathy with them. If you cannot do more, at least show it with comforting words or prayer. Their suffering concerns you as well as themselves, and you must expect the same afflictions from the devil and the wicked world. OF LOVE. 14 “Loving as brethren.” This virtue must prevail among Christians everywhere. They are to manifest toward one another the love and faithfulness of brothers according to the flesh. It is a law of nature that brothers have a peculiar confidence in one another, being of the same blood and flesh and having a common inheritance. Particularly is this true when in distress. Although they may not be united in other respects, yet when stranger blood assails and necessity comes, they of the same flesh and blood will take one another’s part, uniting person, property and honor. 15 Likewise Christians should exercise a peculiar brotherly love and faithfulness toward one another, as having one Father in heaven and one inheritance, and in the bond of Christianity being of one faith, united in heart and mind. None may despise another. Them among us who are still weak, frail and eccentric in faith and morals, we are to treat with gentleness, kindness and patience. They must be exhorted, comforted, strengthened. We should do by them as do the brothers and sisters of a household toward the member who is weak or frail or in need. Indeed we cannot otherwise dwell in peace. If we are to live together we must bear with one another much weakness, trouble and inconvenience; for we cannot all be equally strong in faith and courage and have equal gifts and possessions. There is none without his own numerous weaknesses and faults, which he would have others tolerate. OF MERCY. 16 “Tenderhearted, humbleminded” [friendly]. Here Peter has in mind mankind in general — friends and enemies, Christians and persecutors. Owing to original sin, man is naturally disposed to seek revenge, especially upon those who injure him without cause. If he can do no more, he at least maliciously invokes evil upon his enemy and rejoices in his misfortune. Now, Christians more than any others in this world are innocently persecuted, injured, oppressed and aggrieved, even by those having the name and honor of Christians, a thing of frequent occurrence today. God’s people are aggrieved by such treatment, and if the natural instinct of flesh and blood could have its way, they would gladly revenge themselves; just as they of the world mutually exercise their revenge, not content until passion is cooled. 17 But a Christian should not, and indeed consistently he cannot, be unmerciful and vindictive, for he has become a child of God, whose mercy he has accepted and therein continues to live. He cannot seek pleasure in injury to his neighbor or enjoy his misfortune. He cannot maintain a bitter or hard and stubborn heart toward him. Rather he is disposed to show mercy even to his hostile neighbor, and to pity his blindness and misery; for he recognizes that neighbor as under God’s wrath and hastening to everlasting ruin and condemnation. Thus the Christian is already more than revenged on his enemy. Therefore he should be friendly towards the hostile neighbor and do him every kindness he will permit, in an effort to lead him to repentance. 18 Yet, in showing mercy, as frequently enjoined heretofore we are not to interfere with just and ordained punishments. God’s Word does not teach us to demand mercy or commend kindness where sin and evil practices call for punishment, as the world would have us believe when their sins merit rebuke, particularly the vices of those in high places. These transgressors claim that when reproved their honor is assailed and occasion is given for contempt of their office and authority, and for rebellion, a thing not to be tolerated. This is not true. The lesson teaches the duty of each individual toward all other individuals, not toward the God-ordained office. Office and person must be clearly distinguished. The officer or ruler in his official capacity is a different man from what he is as John or Frederick. The apostle or preacher differs from the individual Peter or Paul. The preacher has not his office by virtue of his own personality; he represents it in God’s stead. Now, if any person be unjustly persecuted, slandered and cursed, I ought to and will say: “Thank God;” for in God I am richly rewarded for it. But if one dishonors my baptism or sacrament, or the Word God has commanded me to speak, and so opposes not me but himself, then it is my duty not to be silent nor merciful and friendly, but to use my God-ordained office to admonish, threaten and rebuke, with all earnestness, both in season and out of season — as Paul says in 2 Timothy 4:2 — those who err in doctrine or faith or who do not amend their lives; and this regardless of who they are or how it pleases them. 19 But the censured may say: “Nevertheless you publicly impugn my honor; you give me a bad reputation.” I answer: Why do you not complain to him who committed the office to me? My honor is likewise dear to me, but the honor of my office must be more sacred still. If I am silent where I ought to rebuke, I sully my own honor, which I should maintain before God in the proper execution of my office; hence I with you deserve to be hanged in mid-day, to the utter extinguishment of my honor and yours. No, the Gospel does not give you authority to say the preacher shall not, by the Word of God, tell you of your sin and shame. What does God care for the honor you seek from the world when you defy his Word with it? To the world you may seem to defend your honor with God and a good conscience, but in reality you have nothing to boast of before God but your shame. This very fact you must confess if you would retain your honor before him; you must place his honor above that of all creatures. The highest distinction you can achieve for yourself is that of honoring God’s Word and suffering rebuke. 20 “Yes, but still you attack the office to which I am appointed.” No, dear brother, our office is not assailed when I and you are reminded of our failure to do right, to conduct the office as we should. But the Word of God rebukes us for dishonoring that divinely ordained appointment and abusing it in violation of his commandment. Therefore you cannot call me to account for reproving you. However, were I not a pastor or preacher, and had I no authority to rebuke you, then it would be my duty and my pleasure to leave your honor and that of every other man unscathed. But if I am to fill a divine office and to represent not my own but God’s dignity, then for your own sake I must not and will not be silent. If you do wrong, and disgrace and dishonor come upon you, blame yourself. “Thy blood shall be upon thine own head,” says Scripture, 1 Kings 2:37. Certainly when a judge sentences a thief to the gallows, that man’s honor is impugned. Who robs you of your honor but yourself, by your own theft, your contempt of God, disobedience, murder, and so on? God must give you what you deserve. If you consider it a disgrace to be punished, then consider it also no honor to rob, steal, practice usury and do public wrong; you disgrace yourself by dishonoring God’s commandment. 21 This much by way of reminder of the difference between official rebuke and personal anger and revenge. It must constantly be kept before us because of the artfulness of flesh and blood, which ever seeks to disregard that difference. True, God would have all men to be merciful and friendly, to forgive and not to avenge wrong; but the office, which is ordained for the punishment of the wicked, will not always admit of that course. Few are willing to forgive, and therefore God must enforce his government over the merciless. They must be punished without mercy. This divine principle must not be restricted. Neither must it be applied beyond measure. Every official must be careful not to exceed the demands of his office, exercising his own revenge, his own envy and hatred, in the name and under pretense of that position. 22 Peter continues to expatiate upon this topic — the good works he has been discussing: gentleness, mercy, friendliness — citing beautiful passages of Scripture and using other exhortations — to incite Christians to practice these virtues. He says: V.9. “Not rendering evil for evil, or reviling for reviling; but contrariwise blessing: for hereunto were ye called, that ye should inherit a blessing.” 23 We have now seen whose prerogative it is to avenge, rebuke and punish evil. This passage does not refer to official duty. When the judge declares sentence of execution upon a thief we have truly an instance of vengeance and reproach, and a public and extreme reflection upon honor. But it is God’s judgment and his doing, with which we are not here concerned. The Christian of true faith and innocent life, who confesses his doctrine and belief, and as he is commanded rebukes opposing forces, will provoke the devil and the world, and will be persecuted, oppressed and harassed in the name of office and right, even by individuals whose official duty it is to protect the godly and restrain unjust power. If these cannot do more, they will at least annoy, hinder and oppose that Christian as far as possible. If the Christian be quick-tempered and fail to curb his anger and impatience, he will effect no good. He will only bring upon himself that disquiet of heart which consumes and worries itself with thoughts of revenge and retaliation upon the offender; which when the devil perceives, he rejoices. He so urges and instigates as to cause more mischief on both sides. Thus he doubly injures the Christian — through his enemy and through the anger wherewith the Christian torments himself and spoils his own peace. OF PATIENCE. 24 What then shall we do, you say, when we must suffer such abuse and without redress? The only resource, Peter says, is to possess your heart in patience and commit the matter to God. This is all that remains when they whose duty it is will not help you, nor restrain and punish the wrong, but even do you violence themselves. If the evil receive not judicial punishment, let it go unpunished until God looks into it. Only see that you keep a quiet conscience and a loving heart, not allowing yourself, on account of the devil and wicked men, to be disturbed and deprived of your good conscience, your peaceful heart and your God-given blessing. But if in your official capacity you are commanded to punish the evil, or if you can obtain protection and justice from rightful authorities, avail yourself of these privileges without anger, hatred or bitterness, ay, with a heart that prompts to give good for evil and blessing for reviling. 25 Such conduct is becoming you as Christians, the apostle says, for you are a people called to inherit a blessing. Oh, wonderful and glorious fact, that God has decreed and appropriated to you this blessing whereby all the riches of his grace and everything good are yours! and that he will abundantly give you his Spirit to remain with you, blessing body and soul, if only you hold fast his grace and do not allow yourselves to be deprived of it. What price would you not gladly pay for this blessing, were it purchasable, instead of being freely given, without your merits, and were you privileged thus to buy the assurance of having a God so gracious, one willing to bless you in time and eternity? Who would not willingly give even body and life, or joyfully undergo all suffering to have the perfect assurance of heart which says: “I know I am a child of God, who has received me into his grace and I live in the sure hope that I will be eternally blessed and saved.” Think, Peter says, what a vast difference God makes between you and others because you are Christians. He has appointed you to be heirs of everlasting grace and blessing and of eternal life. But they who are not Christians — what have they but a terrible sentence like a weight about their necks? the sentence pronouncing them children of the curse and of eternal condemnation. 26 If men would take this to heart, it would be easy by teaching and persuasion to win them to friendship and kindness toward their fellow-men; to induce them not to return evil or reviling from motive of revenge, but when their own privileges and protection and the punishment of evil cannot be obtained, quietly and peaceably to suffer injury rather than lose their eternal comfort and joy. Christians have excellent reason, a powerful motive, for being patient and not revengeful or bitter in the fact that they are so richly blessed of God and given that great glory whereof, as Peter afterwards remarks, they cannot be deprived, nor can they suffer its loss, if only they abide in it. The apostle emphasizes this fact and further persuades Christians by citing the beautiful passage in Psalm 34:12-16: V.10-12. “He that would love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: and let him turn away from evil, and do good; let him seek peace, and pursue it. For the eyes of the Lord are upon the righteous, and his ears unto their supplication: but the face of the Lord is upon them that do evil.” 27 These words the Holy Spirit uttered long ago through the prophet David, for the instruction and admonition of all saints and children of God. David presents to us the matter as he daily saw it in his own life and learned from his own experience, and as he gathered from examples of the dear fathers from the beginning of the world. “Come hither, dear children,” he would say, “if you will be taught and advised, I will give you sound instruction as to how we are to fear God and become his children. Who desires peace and comfort?” “Oh, who would not desire peace and comfort?” cries the world. For these everyone seeks and strives, and all the efforts of the world are directed toward this end. THE CHRISTIAN’S PEACE. 28 There are two ways to the goal of peace. One is that chosen by the world. The world seeks to obtain peace by preserving its own with violence. It desires the death of all who oppose it and will suffer injury or evil in word or deed from no one. This method, it is true, is appointed to govern mental authority. It is the duty of civil rulers to faithfully employ it to arrest and hinder evil as far as possible. But they can never wholly restrain evil nor punish every offense. Much wickedness will remain, particularly secret evil, which must punish itself, either by repentance here or in hell hereafter. By this procedure Christians will not accomplish for themselves any personal advantage; the world is too wicked and it will not give them support. 29 Therefore, if you desire peace for yourself personally, particularly as a Christian, you must choose another way. The Psalm shows it to you when it says: “Refrain thy tongue from evil, and thy lips that they speak no guile.” This injunction really applies to doctrine, meaning that we are to abide by the true Word of God and not to allow ourselves to be seduced by false teaching. But Peter here extends the application to the outward life and conduct of Christians in the work, the circumstances being such as to call for this admonition in the matter of refraining the tongue. On account of the faith and confession for which men are called Christians, they must suffer much; they are endangered, hated, persecuted, oppressed and harassed by the whole world. Christ foretold ( Matthew 10:22 ): “Ye shall be hated of all men for my name’s sake.” Easily, then, Christians, might believe they have cause to return evil, and being still flesh and blood mortals, they are inevitably moved to be angry and to curse, or to forsake their confession and doctrine and with unbelievers to join the false church with its idolatrous teaching. Here the Psalm admonishes: Dear Christian, let not all this move you to rave, curse, blaspheme and revile again, but abide in the blessing prepared for you to inherit; for you will not by violence remedy matters or obtain any help. The world will remain as it is, and will continue to hate and persecute the godly and believing. Of what use is it for you to hate, chafe and curse against its attitude? You only disturb your own heart with bitterness, and deprive yourself thereby of the priceless blessing bestowed upon you. 30 We have the same teaching in the fourth verse of Psalm 4, which comforts saints and strengthens them against the temptation and provocation to anger and impatience which they must experience in the world. “Be ye angry,” David says, “and sin not: commune with your own heart upon your bed, and be still.” That is, although according to the nature of flesh and blood you fret because you are compelled to witness the prosperity of the world in its ungodly life and wickedness, and how it spites, despises and persecutes you with pride and insolence, nevertheless let not yourselves be easily provoked; let wrong, displeasure, vexation and worry remain outside the inner life; let them affect only the outward life, body and possessions. By no means let them become rooted in your heart. Still your hearts and content yourselves, and regard all this vexation as not worth losing sleep over. If you desire to serve God truly and to render acceptable sacrifice to him, then with faith in his Word place your hope in him as your dear Father who cares for you, hears you and will wondrously support you. GUARDING THE LIPS. 31 But the psalmist’s additional words, “Refrain your lips that they speak no guile,” refer, as I have said, primarily to confession of the doctrine; but there is another thought: When one is prompted to anger and to complaint about injury and wrong, in his impatience and irritation he cannot speak fairly concerning the matter of offense, but invariably exaggerates. So it is with anger and retaliation. One receiving but a pin-point wound will fly into a passion and be ready to break the offender’s head. The individual that suffers a single adverse word immediately proceeds to abuse and slander in the extreme his opponent. In short, an angry heart knows no moderation and cannot equally repay, but must make of a splinter, even a mote, a great beam, or must fan a tiny spark into a volcano of flame, by retaliating with reviling and cursing. Yet it will not admit that it does wrong. It would, if possible, actually murder the offender, thus committing a greater wrong than it has suffered. 32 So wicked and unjust is human nature that when offended it stops not with equal measure in retribution; it goes beyond and in its anger and revenge spares neither the neighbor’s honor nor his body and life. James 1:20 says: “The wrath of man worketh not the righteousness of God”; that is, it suffers not a man to abide in his faith and good conscience. But official indignation, which is God’s wrath, does not so. It seeks not the destruction of man, but only the punishment of the actual fault. Man’s anger and revenge, so wicked and insatiable are they, return ten blows for one, or even double that number, and repay a single abusive word with a hundred. 33 So Peter admonishes you to restrain your tongues, to curb them, lest they suddenly escape your control and sin with wicked words, doing injury double that you have received. Guard your lips that your mouth utter not guile or falsehood through your anger, and that it may not calumniate, abuse and slander your neighbor contrary to truth and justice and in violation of the eighth commandment. Such conduct is, before God and man, unbecoming a Christian and leads to that most disgraceful vice of slander, which God supremely hates. It is the devil’s own, whence he has his name of liar or slanderer — diabolus, or devil. GOOD WORKS. 34 The Psalm says further: “Turn away from evil and do good”; that is, beware lest on account of the wickedness of another you also become wicked, for anger and revenge meditate only harm and wickedness. Therefore be all the more diligent to do good, if you can, that your heart may retain its honor and joy and that you may abide in righteousness, and not fall from God’s grace and from obedience to him into the service of the devil. By anger and revenge the devil tempts you, endeavoring to get you again into his toils and to embitter your heart and conscience until you shall exceed others in sin. 35 “Seek peace and pursue it,” continues the apostle. This is a sublime exhortation, and faithful, divine counsel. You must not think, Peter would say, that peace will run after you, or that the world — much less the devil — will bring it into your house. Rather you will find the very opposite true. From without strife will be carried to you in bales, and within your own heart will be kindled anger and bitterness to fill you with everlasting disquiet. Therefore if you desire peace, wait not until other people help you to obtain it, nor until you create it for yourself by force and revenge. Begin with yourself. Turn from the evil to the good. Even undergo suffering to provide your heart with the peace which endures in spite of all that would rob you of it. Strive ever to keep your heart firm in the resolve: I will not be angry nor seek revenge, but will commit my affairs to God and to those whose duty it is to punish evil and wrongdoing. As for my enemy, may God convert and enlighten him. And however much more of violence and wrong I may suffer, I will not allow my heart to be robbed of its peace. 36 Notice, the way to preserve peace and to see good days even in evil times is to keep a silent tongue and a quiet heart through the comfort of divine grace and blessing. No outward occasion may be given for strife, but always peace is to be sought with good words, works and prayers. We must even pursue peace, follow after it, with genuine and strong suffering. Thus we preserve it by force. In no other way can a Christian see good days and hold fast his blessing. Remember you must make strenuous effort if you would not reject your blessing nor be influenced by another to carelessly lie and otherwise sin with your tongue. Flesh and blood are weak and sluggish in the matter of preserving peace, therefore Peter strengthens his exhortation and further encourages us by the promise of God’s help and protection for the faithful and his punishment of their enemies. He says: V.12. “For the eyes of the Lord are upon the righteous, and his ears unto their supplication.” 37 Inscribe this verse upon your heart in firm faith and see if it does not bring you peace and blessings. Try to believe that God sits above, sleepless and with his vigilant eye ever upon you. With watchful vision he beholds the righteous as they suffer violence and wrong. Why will you complain and become discouraged by reason of the harm and grief you experience, when the gracious eyes of the true Judge and God are upon you and his intent is to help you? All the wealth of the world would I give, if I might, to purchase that watchful care, or rather to obtain the requisite faith; for surely the lack is not in his regarding, but in our faith. GOD OVER ALL. 38 More than this, God’s ears, the apostle tells us, are also open to the prayers of the righteous. As he looks upon you with gracious, winning eyes, so also are his ears alert to even the faintest sound. He hears your complaint, your sighing and prayer, and hears, too, willingly and with pleasure; as soon as you open your mouth, your prayer is heard and answered. 39 Again, Peter says: V.12. “The face of the Lord is upon them that do evil.” True, God’s eyes are upon the righteous, but nevertheless he sees also the others. In this case he beholds not with a friendly look or gracious countenance, but with a displeased and wrathful face. When a man is angry the forehead frowns, the nostrils dilate and the eyes flash. Such a manifestation of anger are we to understand by the Scripture when it refers here to “the face of the Lord.” On the other hand it illustrates the pleased and gracious aspect of God by “the eyes of the Lord.” 40 Now, why is “the face of the Lord” upon evil-doers and what is its effect? Certainly God’s purpose is not to heed or to help them, to bestow blessing or success upon their evil-doing. His purpose is, according to the succeeding words in the psalm, “to cut off the remembrance of them from the earth.” This is a terrible, an appalling sentence, before which a heart may well be prostrated as from a thunderbolt. And ungodly hearts would be thus appalled were they not so hardened as to despise God’s Word. 41 Notwithstanding the indifference of the wicked, the sentence is passed. Verily it is no jest with God. It illustrates how sincerely he cares for the righteous and how he will avenge them on the wicked, toward whom his countenance bespeaks punishment in due time and the cutting off of their memory from the earth. In contrast, the righteous, because they have feared God and abode in their piety though suffering for it, shall, even here upon earth, live to see blessing and prosperity upon their children’s children. Although for a time the company of the wicked conduct themselves with pride upon the earth, and imagine themselves secure beyond the possibility of being unseated, nevertheless when their hour comes they are suddenly hurled down from earth into the abyss of hell and must suffer the righteous to remain in possession of the earth. So testifies Christ in Matthew 5:5, and Psalm 37 more fully explains the matter. 42 It is proven by all the examples of Scripture and also by the experience of the whole world from the beginning, that God casts down those who seek only to injure. They who have despised God’s threats and angry countenance with security and defiance have at last experienced the fulfillment of these warnings and perished thereby. King Saul thought to destroy godly David, to exterminate his root and branch and blot out his name as if he had been a rebellious, accursed man. But God effected the very opposite. Because David in his sufferings and persecution walked in the fear of God and trusted him with simplicity, desiring no harm to his enemy, God’s gracious eye was ever upon him and preserved him from that enemy. On the other hand, the angry face of God was bent upon King Saul, and before David was aware of it the king had fallen, and his whole family met ruin with him; they were obliged to surrender crown and kingdom to the persecuted David. 43 Christians should strengthen their faith with the comforting thought that God’s gracious countenance is over them and he turns eye and ear toward them; and that on the other hand he looks with angry face upon their enemies and those seeking to injure, and will take a hand in their game, obliging them either to refrain from their evil-doing, or to perish by it. Such retribution is certain. No one can live long without proving by his own experience and that of other men the truth of the proverb, “Right will assert itself.” However, we lack in faith and cannot wait God’s hour. We think he delays too long and that we suffer too much. But in reality his time will come speedily, and we can well wait and endure if we believe in God, who but grants our enemies a brief opportunity to be converted. But their appointed hour is already at hand and they will not escape if it overtakes them without repentance. V.13, 14. “And who is he that will harm you, if ye be zealous of that which is good? But even if ye should suffer for righteousness’ sake, blessed are ye.” 44 According to Peter’s words here, you have a very great advantage over all your enemies, whoever they be, in being richly endowed by God with eternal blessing. You know he will protect, support and avenge you, hence you abide in your faith and godliness. Although your adversaries think to trouble and harm you, they can do you no real injury whatever they effect. For wherein can persecution harm if you strive for godliness and abide in it? Not by malice, might and violence can your enemies take from you, or diminish, your piety and God’s grace, his help and blessing. And even from all the bodily and temporal harm they can inflict, you suffer no loss. For the more they seek to injure you, the more they hasten their own punishment and destruction, and the greater is your recompense from God. By the very fact that they slander, disgrace, persecute and trouble you, they multiply your blessing with God and further your cause, for God must the sooner consider your case, supporting you and overthrowing them. They but prepare your reward and benefit by their wicked, venomous hatred, their envy, anger and fury. At the same time they effect for themselves conditions the very reverse. Being condemned by their own evil consciences, they cannot in their hearts enjoy one good day, one peaceful hour; and they heap up for themselves God’s wrath and punishment. 45 Indeed, you are all the more blessed, temporally and eternally, Peter declares, for the very reason that you suffer for righteousness’ sake. You are so to regard the situation and to praise and thank God for your suffering. The apostle looks upon tribulation in this light and exalts it as supreme blessedness and a glorious thing. Christ says in Matthew 5:11-12: “Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad: for great is your reward in heaven.” Oh, your adversaries should purchase a little of this comfort regardless of cost and boast of suffering a little for the sake of righteousness! Could they understand the promise and be worthy of it, how intensely might they desire to have suffered all and much more than they thought to inflict upon you, if only they might be blessed and prove the comfort of this precious, divine promise! V.14, 15. “Fear not their fear, neither be troubled; but sanctify in your hearts Christ as Lord.” 46 Here again Peter resorts to Scripture and cites a verse from the prophet Isaiah ( Isaiah 8:12-13 ) where he admonishes God’s people not to be terror-stricken by the wrath and threats of men, but firmly and confidently to trust in God. The prophet speaks similarly in Isaiah 51:7: “Fear ye not the reproach of men, neither be ye dismayed at their revilings.” As if he would say: Why will you permit yourselves to be disturbed by the persecutions of men, however great, mighty and terrible enemies they may be, when you are blessed and happy in God to the extent that all creatures must pronounce you blessed? Moreover, you know the eyes of your God behold you and his ears are open to your cry, and whatever you desire and pray for is heard and granted. More than this, your adversaries are threatened by his angry face. What are all men — tyrants, pope, Turk, Tartars, ay, the devil himself — compared to this Lord, and what can they do against him, when and wheresoever he chooses to show his power? They are but as a straw to a mighty thunderbolt which makes the earth tremble. Therefore, if you are indeed Christians and believe in God you ought in no wise to fear all these adversaries, but rather, joyfully and with scornful courage to despise their defiance, their threatening and rage, as something utterly harmless to you; they are but effecting their own destruction in hurling themselves at the Majesty before which all creatures must tremble. TRUST IN GOD ENJOINED. 47 But this you are to do: Sanctify God; that is, regard and honor him as holy. This is nothing else than to believe his Word; be confident that in God you have truly one who, if you suffer for righteousness’ sake, neither forgets nor forsakes, but graciously looks upon you and purposes to give his support and to revenge you on your enemies. Such faith and confession honors him as the true God, upon whom man can confidently and joyfully call for help, reposing his whole trust in him upon the authority of his sure Word and promise, which cannot deceive or fail. 48 In contrast, unbelievers cannot sanctify God; they cannot render him due honor, although they may talk much of him and display much divine worship. They do not accept God’s Word as the truth, but always remain in doubt. In the hour of suffering they deem themselves utterly forgotten and forsaken by the Lord. Therefore they murmur and fret, being very impatient and disobedient toward God. They rashly seek to protect and revenge themselves by their own power. That very conduct betrays them as beings without a God, as blind, miserable, condemned heathen. Such are the great multitude of Turks, Jews, Papists and unbelieving saints today throughout the world.

a. d. 66.) 8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: 9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. 10 For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: 11 Let him eschew evil, and do good; let him seek peace, and ensue it. 12 For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. 13 And who is he that will harm you, if ye be followers of that which is good? 14 But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; 15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: The apostle here passes from special to more general exhortations. I. He teaches us how Christians and friends should treat one another. He advises Christians to be all of one mind, to be unanimous in the belief of the same faith, and the practice of the same duties of religion; and, whereas the Christians at that time were many of them in a suffering condition, he charges them to have compassion one of another, to love as brethren, to pity those who were in distress, and to be courteous to all. Hence learn, 1. Christians should endeavour to be all of one mind in the great points of faith, in real affection, and in Christian practice; they should be like-minded one to another, according to Christ Jesus ( Rom. xv. 5 ), not according to man's pleasure, but God's word. 2. Though Christians cannot be exactly of the same mind, yet they should have compassion one for another, and love as brethren; they ought not to persecute or hate one another, but love one another with more than common affection; they should love as brethren. 3. Christianity requires pity to the distressed, and civility to all. He must be a flagrant sinner, or a vile apostate, who is not a proper object of civil courtesy, 1 Cor. v. 11 ; 2 John 10, 11 . II. He instructs us how to behave towards enemies. The apostle knew that Christians would be hated and evil-entreated of all men for Christ's sake; therefore, 1. He warns them not to return evil for evil, nor railing for railing; but, on the contrary, "when they rail at you, do you bless them; when they give you evil words, do you give them good ones; for Christ has both by his word and example called you to bless those that curse you, and has settled a blessing on you as your everlasting inheritance, though you were unworthy." To bear evils patiently, and to bless your enemies, is the way to obtain this blessing of God. Learn, (1.) To render evil for evil, or railing for railing, is a sinful unchristian practice; the magistrate may punish evil-doers, and private men may seek a legal remedy when they are wronged; but private revenge by duelling, scolding, or secret mischief, is forbidden Prov. xx. 22 ; Luke vi. 27 ; Rom. xii. 17 ; 1 Thess. v. 15 . To rail is to revile another in bitter, fierce, and reproachful terms; but for ministers to rebuke sharply, and to preach earnestly against the sins of the times, is not railing; all the prophets and apostles practised it, Isa. lvi. 10 ; Zeph. iii. 3 ; Acts xx. 29 . (2.) The laws of Christ oblige us to return blessing for railing. Matt. v. 44 , " Love your enemies, bless those that curse you, do good to those that hate you, and pray for those that persecute you. You must not justify them in their sin, but you must do for your enemies all that justice requires or charity commands." We must pity, pray for, and love those who rail at us. (3.) A Christian's calling, as it invests him with glorious privileges, so it obliges him to difficult duties. (4.) All the true servants of God shall infallibly inherit a blessing; they have it already in a great degree, but the full possession of it is reserved to another state and world. 2. He gives an excellent prescription for a comfortable happy life in this quarrelsome ill-natured world ( v. 10 ): it is quoted from Ps. xxxiv. 12-14 . "If you earnestly desire that your life should be long, and your days peaceable and prosperous, keep your tongue from reviling, evil-speaking, and slandering, and your lips from lying, deceit, and dissimulation. Avoid doing any real damage or hurt to your neighbour, but be ever ready to do good, and to overcome evil with good; seek peace with all men, and pursue it, though it retire from you. This will be the best way to dispose people to speak well of you, and live peaceably with you." Learn, (1.) Good people under the Old and new Testament were obliged to the same moral duties; to refrain the tongue from evil, and the lips from guile, was a duty in David's time as well as now. (2.) It is lawful to consider temporal advantages as motives and encouragements to religion. (3.) The practice of religion, particularly the right government of the tongue, is the best way to make this life comfortable and prosperous; a sincere, inoffensive, discreet tongue, is a singular means to pass us peaceably and comfortably through the world. (4.) The avoiding of evil, and doing of good, is the way to contentment and happiness both here and hereafter. (5.) It is the duty of Christians not only to embrace peace when it is offered, but to seek and pursue it when it is denied: peace with societies, as well as peace with particular persons, in opposition to division and contention, is what is here intended. 3. He shows that Christians need not fear that such patient inoffensive behaviour as is prescribed will invite and encourage the cruelty of their enemies, for God will thereby be engaged on their side: For the eyes of the Lord are over the righteous ( v. 12 ); he takes special notice of them, exercises a providential constant government over them, and bears a special respect and affection to them. His ears are open to their prayers; so that if any injuries be offered to them they have this remedy, they may complain of it to their heavenly Father, whose ears are always attentive to the prayers of his servants in their distresses, and who will certainly aid them against their unrighteous enemies. But the face of the Lord is against those that do evil; his anger, and displeasure, and revenge, will pursue them; for he is more an enemy to wicked persecutors than men are. Observe, (1.) We must not in all cases adhere to the express words of scripture, but study the sense and meaning of them, otherwise we shall be led into blasphemous errors and absurdities: we must not imagine that God hath eyes, and ears, and face, though these are the express words of the scripture. (2.) God hath a special care and paternal affection towards all his righteous people. (3.) God doth always hear the prayers of the faithful, John iv. 31 ; 1 John v. 14 ; Heb. iv. 16 . (4.) Though God is infinitely good, yet he abhors impenitent sinners, and will pour out his wrath upon those that do evil. He will do himself right, and do all the world justice; and his goodness is no obstruction to his doing so. 4. This patient humble behaviour of Christians is further recommended and urged from two considerations:—(1.) This will be the best and surest way to prevent suffering; for who is he that will harm you? v. 13 . This, I suppose, is spoken of Christians in an ordinary condition, not in the heat of persecution. "Ordinarily, there will be but few so diabolical and impious as to harm those who live so innocently and usefully as you do." (2.) This is the way to improve sufferings. " If you be followers of that which is good, and yet suffer, this is suffering for righteousness; sake ( v. 14 ), and will be your glory and your happiness, as it entitles you to the blessing promised by Christ" ( Matt. v. 10 ); therefore, [1.] "You need not be afraid of any thing they can do to strike you with terror, neither be much troubled nor concerned about the rage or force of your enemies." Learn, First, to follow always that which is good is the best course we can take to keep out of harm's way. Secondly, To suffer for righteousness sake is the honour and happiness of a Christian; to suffer for the cause of truth, a good conscience, or any part of a Christian's duty, is a great honour; the delight of it is greater than the torment, the honour more than the disgrace, and the gain much greater than the loss. Thirdly, Christians have no reason to be afraid of the threats or rage of any of their enemies. "Your enemies are God's enemies, his face is against them, his power is above them, they are the objects of his curse, and can do nothing to you but by his permission; therefore trouble not yourselves about them." [2.] Instead of terrifying yourselves with the fear of men, be sure to sanctify the Lord God in your hearts ( v. 15 ); let him be your fear, and let him be your dread, Isa. viii. 12, 13 . Fear not those that can only kill the body, but fear him that can destroy body and soul, Luke xii. 4, 5 . We sanctify the Lord God in our hearts when we with sincerity and fervency adore him, when our thoughts of him are awful and reverend, when we rely upon his power, trust to his faithfulness, submit to his wisdom, imitate his holiness, and give him the glory due to his most illustrious perfections. We sanctify God before others when our deportment is such as invites and encourages others to glorify and honour him; both are required, Lev. x. 3 . "When this principle is laid deeply into your hearts, the next thing, as to men, is to be always ready, that is, able and willing, to give an answer, or make an apology or defence, of the faith you profess, and that to every man that asketh a reason of your hope, what sort of hope you have, or which you suffer such hardships in the world." Learn, First, An awful sense of the divine perfections is the best antidote against the fear of sufferings; did we fear God more, we should certainly fear men less. Secondly, The hope and faith of a Christian are defensible against all the world. There may be a good reason given for religion; it is not a fancy but a rational scheme revealed from heaven, suited to all the necessities of miserable sinners, and centering entirely in the glory of God through Jesus Christ. Thirdly, Every Christian is bound to answer and apologize for the hope that is in him. Christians should have a reason ready for their Christianity, that it may appear they are not actuated either by folly or fancy. This defence may be necessary more than once or twice, so that Christians should be always prepared to make it, either to the magistrate, if he demand it, or to any inquisitive Christian, who desires to know it for his information or improvement. Fourthly, These confessions of our faith ought to be made with meekness and fear; apologies for our religion ought to be made with modesty and meekness, in the fear of God, with jealousy over ourselves, and reverence to our superiors. Good Conscience and Good Conversation. (

wills to love life." It implies that there is some positive desire to live; some active wish that life should be prolonged. This whole passage 1Pet 3:10-12 is taken, with some slight variations, from Ps 34:12-16. In the Psalm this expression is, "What man is he that desireth life, and loveth many days, that he may see good?" The sense is substantially the same. It is implied here that it is right to love life, and to desire many days. The desire of this is referred to by the psalmist and by the apostle, without any expression of disapprobation, and the way is shown by which length of days may be secured. Life is a blessing; a precious gift of God. We are taught so to regard it by the instinctive feelings of our nature; for we are so made as to love it, and to dread its extinction. Though we should be prepared to resign it when God commands, yet there are important reasons why we should desire to live. Among them are the following: (1.) Because, as already intimated, life, as such, is to be regarded as a blessing. We instinctively shrink back from death, as one of the greatest evils; we shudder at the thought of annihilation. It is not wrong to love that, in proper degree, which, by our very nature, we are prompted to love; and we are but acting out one of the universal laws which our Creator has impressed on us, when, with proper submission to his will, we seek to lengthen out our days as far as possible. (2.) That we may see the works of God, and survey the wonders of his hand on earth. The world is full of wonders, evincing the wisdom and goodness of the Deity; and the longest life, nay, many such lives as are allotted to us here, could be well employed in studying his works and ways. (3.) That we may make preparation for eternity. Man may, indeed, make preparation in a very brief period; but the longest life is not too much to examine and settle the question whether we have a well-founded hope of heaven. If man had nothing else to do, the longest life could be well employed in inquiries that grow out of the question whether we are fitted for the world to come. In the possibility, too, of being deceived, and in view of the awful consequences that will result from deception, it is desirable that length of days should be given us that we may bring the subject to the severest test, and so determine it, that we may go sure to the changeless world. (4.) That we may do good to others. We may, indeed, do good in another world; but there are ways of doing good which are probably confined to this. What good we may do hereafter to the inhabitants of distant worlds, or what ministrations, in company with angels, or without them, we may exercise towards the friends of God on earth after we leave it, we do not know; but there are certain things which we are morally certain we shall not be permitted to do in the future world. We shall not (a.) personally labour for the salvation of sinners, by conversation and other direct efforts; (b.) we shall not illustrate the influence of religion by example in sustaining us in trials, subduing and controlling our passions, and making us dead to the world; (c.) we shall not be permitted to pray for our impenitent friends and kindred, as we may now; (d.) we shall not have the opportunity of contributing of our substance for the spread of the gospel, or of going personally to preach the gospel to the perishing; (e.) we shall not be employed in instructing the ignorant, in advocating the cause of the oppressed and the wronged, in seeking to remove the fetters from the slave, in dispensing mercy to the insane, or in visiting the prisoner in his lonely cell; (f.) we shall not have it in our power to address a kind word to an impenitent child, or seek to guide him in paths of truth, purity, and salvation. What we can do personally and directly for the salvation of others is to be done in this world; and, considering how much there is to be done, and how useful life may be on the earth, it is an object which we should desire, that our days may be lengthened out, and should use all proper means that it may be done. While we should ever be ready and willing to depart when God calls us to go; while we should not wish to linger on these mortal shores beyond the time when we may be useful to others, yet, as long as he permits us to live, we should regard life as a blessing, and should pray that, if it be his will, we may not be cut down in the midst of our way. "Love not thy life, nor hate; but what thou livest Live well; here long, or short, permit to heaven." Paradise Lost. And see good days. In the Psalm ( Ps 34:12 ) this is, "and loveth many days, that he may see good." The quotation by Peter throughout the passage is taken from the Septuagint, excepting that there is a change of the person from the second to the third: in the psalm, e.g., "refrain thy tongue from evil," etc.; in the quotation, "let him refrain his tongue from evil," etc. "Good days" are prosperous days; happy days; days of usefulness; days in which we may be respected and loved. Let him refrain his tongue from evil. The general meaning of all that is said here is, "let him lead an upright and pious life; doing evil to no one, but seeking the good of all men." To refrain the tongue from evil, is to avoid all slander, falsehood, obscenity, and profaneness, and to abstain from uttering erroneous and false opinions. Comp. Jas 1:26, 3:2. And his lips that they speak no guile. No deceit; nothing that will lead others astray. The words should be an exact representation of the truth, Rosenmuller quotes a passage from the Hebrew book Musar, which may be not an inappropriate illustration of this: "A certain Assyrian wandering through the city, cried and said, 'Who will receive the elixir of life?' The daughter of Rabbi Jodus heard him, and went and told her father. 'Call him in,' said he. When he came in, Rabbi Jannei said to him, 'What is that elixir of life which thou art selling?' He said to him, 'Is it not written, What man is he that desireth life, and loveth days that he may see good? Keep thy tongue from evil, and thy lips that they speak no guile. Lo, this is the elixir of life which is in the mouth of a man!'" (d) "he that will love" Ps 34:12 Verse 11. Let him eschew evil. Let him avoid all evil. Comp.

For he that desireth to love life, and to see good days - That would make life amiable and desirable. Psalm 34:12 , &c.