1 Peter 4:3

Verse 1 As Christ hath suffered - He is your proper pattern; have the same disposition he had; the same forgiving spirit, with meekness, gentleness, and complete self-possession. He that hath suffered in the flesh, hath ceased from sin - This is a general maxim, if understood literally: The man who suffers generally reflects on his ways, is humbled, fears approaching death, loathes himself because of his past iniquities, and ceases from them; for, in a state of suffering, the mind loses its relish for the sins of the flesh, because they are embittered to him through the apprehension which he has of death and judgment; and, on his application to God's mercy, he is delivered from his sin. Some suppose the words are to be understood thus: "Those who have firmly resolved, if called to it, to suffer death rather than apostatize from Christianity, have consequently ceased from, or are delivered from, the sin of saving their lives at the expense of their faith." Others think that it is a parallel passage to Rom 6:7 , and interpret it thus: "He that hath mortified the flesh, hath ceased from sin." Dr. Bentley applies the whole to our redemption by Christ: He that hath suffered in the flesh hath died for our sins. But this seems a very constrained sense. Verse 2 That he no longer should live - in the flesh - Governed by the base principle of giving up his faith to save his life; to the lusts of men - according to the will of his idolatrous persecutors; but to the will of God; which will of God is, that he should retain the truth, and live according to its dictates, though he should suffer for it. Verse 3 The time past of our life - This is a complete epitome of the Gentile or heathen state, and a proof that those had been Gentiles to whom the apostle wrote. 1. They walked in lasciviousness, εν ασελγειαις· every species of lechery, lewdness, and impurity. 2. In lusts, επιθυμιαις· strong irregular appetites, and desires of all kinds. 3. In excess of wine, οινοφλυγιαις· wine, and φλυω, to be hot, or to boil; to be inflamed with wine; they were in continual debauches. 4. In revellings, κωμοις· lascivious feastings, with drunken songs, etc. See the note on Rom 13:13 . 5. In banquetings, ποτοις· wine feasts, drinking matches, etc. 6. In abominable idolatries, αθεμιτοις ειδωλολατρειαις· that is, the abominations practised at their idol feasts, where they not only worshipped the idol, but did it with the most impure, obscene, and abominable rites. This was the general state of the Gentile world; and with this monstrous wickedness Christianity had everywhere to struggle. Verse 4 They think it strange - Ξενιζονται· They wonder and are astonished at you, that ye can renounce these gratifications of the flesh for a spiritual something, the good of which they cannot see. Excess of riot - Ασωτιας αναχυσιν· Flood of profligacy; bearing down all rule, order, and restraints before it. Speaking evil of you - Βλασφημουντες· Literally, blaspheming; i.e. speaking impiously against God, and calumniously of you. Verse 5 To judge the quick and the dead - They shall give account of these irregularities to Him who is prepared to judge both the Jews and the Gentiles. The Gentiles, previously to the preaching of the Gospel among them, were reckoned to be dead in trespasses and sins, Eph 2:1-5 ; under the sentence of death, because they had sinned. The Jews had at least, by their religious profession, a name to live; and by that profession were bound to give to God. Verse 6 Was the Gospel preached also to them that are dead - This is a most difficult verse; the best translations I have seen of it are the following: - "For this indeed was the effect of the preaching of the Gospel to the dead, (the unconverted Gentiles), that some will be punished as carnal men; but others, (those converted to Christianity), lead a spiritual life unto God." - Wakefield. "For this purpose hath the Gospel been preached even to the dead, (i.e. the Gentiles), that although they might be condemned, indeed, by men in the flesh, (their persecutors), yet they might live eternally by God in the Spirit." - Macknight. "For this cause was the Gospel preached to them that were dead; that they who live according to men in the flesh, may be condemned; but that they who live according to God in the Spirit, may live." - Knatchbull. There are as many different translations of this verse, and comments upon it, as there are translators and commentators. That of Sir Norton Knatchbull, could the Greek text bear it, appears the most simple; but that of Dr. Macknight, which is nearly the sense given by Mr. Wesley in his Paraphrase, is more likely to be the true one among those already proposed. But if the apostle had the same fact in view which he mentions, 1Pet 3:19 , 1Pet 3:20 , then the antediluvians are the persons intended: For this cause - that Christ is prepared to judge the quick and the dead, and to dispense righteous judgment in consequence of having afforded them every necessary advantage, was the Gospel preached by Noah to them also who are dead - the antediluvian world, then dead in trespasses and sins, and condemned to death by the righteous judgment of God; but in his great compassion he afforded them a respite, that though they were condemned as men in the flesh, (for this was their character; my Spirit will not always strive with man, forasmuch as he is Flesh, Gen 6:3 ), yet, hearing this Gospel by Noah, they may believe, and live according to God in the Spirit - live a blessed life in eternity according to the mercy of God, who sent his Spirit to strive with them. This appears to me to be the most consistent sense; especially as the apostle seems to refer to what he had said of the Spirit of Christ in Noah preaching to the spirits in prison - the rebellions that lived before the flood. See the notes on 1Pet 3:19-20 (note). Verse 7 But the end of all things is at hand - I think that here also St. Peter keeps the history of the deluge before his eyes, finding a parallel to the state of the Jews in his own time in that of the antediluvians in the days of Noah. In Gen 6:13 , God said unto Noah, The end of all flesh is come before me. This was spoken at a time when God had decreed the destruction of the world by a flood. Peter says, The end of all things is at hand; and this he spoke when God had determined to destroy the Jewish people and their polity by one of the most signal judgments that ever fell upon any nation or people. In a very few years after St. Peter wrote this epistle, even taking it at the lowest computation, viz., a.d. 60 or 61, Jerusalem was destroyed by the Romans. To this destruction, which was literally then at hand, the apostle alludes when he says, The end of all things is at hand; the end of the temple, the end of the Levitical priesthood, the end of the whole Jewish economy, was then at hand. If these words could be taken in any general sense, then we might say to every present generation, The end of all things is at hand; the end of all the good which the wicked enjoy, and the end of all the evil which the righteous suffer. Be - sober, and watch unto prayer - Be sober - make a prudent and moderate use of all you possess; and watch against all occasions of sin; and pray for the supporting hand of God to be upon you for good, that ye may escape the destruction that is coming upon the Jews, and that ye may be saved from among them when the scourge comes. Verse 8 Have fervent charity - Αγαπην εκτενη· Intense love; for love shall cover a multitude of sins. A loving disposition leads us to pass by the faults of others, to forgive offenses against ourselves, and to excuse and lessen, as far as is consistent with truth, the transgressions of men. It does not mean that our love to others will induce God to pardon our offenses. See the note on Jam 5:20 . Verse 9 Use hospitality - Be ever ready to divide your bread with the hungry, and to succor the stranger. See on Heb 13:2 (note). Without grudging - Ανευ γογγυσμων· Without grumblings. Do nothing merely because it is commanded, but do it from love to God and man; then it will be without grumbling. Verse 10 Hath received the gift - Χαρισμα· A gift; any blessing of providence or grace. I cannot think that the word means here the Holy Ghost, or any of his supernatural gifts or influences; it may include those, but it signifies any thing given by the mere mercy and bounty of God: but perhaps in this place it may signify some or any office in the Church; and this sense, indeed, the connection seems to require. Stewards of the manifold grace - Whatever gifts or endowments any man may possess, they are properly speaking, not his own; they are the Lord's property, and to be employed in his work, and to promote his glory. Verse 11 If any man speak - In order to explain or enforce God's word, and edify his neighbor, let him do it as those did to whom the living oracles were committed: they spoke as they were inspired by the Holy Ghost. Those, therefore, at Pontus, etc., who undertook to teach others, should speak by the same influence; or, if not under this immediate influence, should speak as or according to the oracles already delivered, grounding all their exhortations and doctrines on some portion of that revelation already given. This command is sent to every man upon earth in holy orders, in pretended holy orders, or pretending to holy orders. Their teaching should be what the oracles of God, the Holy Scriptures, teach and authenticate. Of the ability which God giveth - Perhaps the ministering here may refer to the care of the poor, and the ability is the quantum of means which God may have placed in their hands; and they are to minister this as coming immediately from God, and lead the minds of the poor to consider him as their benefactor, that he in all things may be glorified through Christ Jesus. This is implied in the essence of any charitable act: the actor is not the author, God is the author; and the poor man should be taught to consider him as his immediate benefactor. Those who give any thing as from themselves, rob God; for to him the praise for all good, and the dominion over all men and things, belong for ever and ever. Verse 12 Think it not strange concerning the fiery trial - Πυρωσει· The burning. The metaphor is old, but noble; it represents the Christians at Pontus as having fire cast upon them for the trying of their faith, as gold is tried by fire, 1Pet 1:7 , to which the apostle alludes - Macknight. St. Peter returns here to what he had often touched upon in this epistle, namely, to exhort the Christians to behave with patience and integrity under their present severe persecution; to which purpose he uses the following arguments: - First, He intimates that it was not a strange or unusual thing for the people of God to be persecuted. Secondly, That if they suffered here as Christ did, they should hereafter be glorified with him. Thirdly, Besides the prospect of that future glory; they had at present the Spirit of God for their support and comfort. Fourthly, That it was an honor for any of them to suffer, not as a malefactor, but as a Christian. Fifthly, Though the afflictions began with the Christians, yet the weight of the storm would fall upon the unbelievers. From these considerations he exhorted them to persevere in their duty, and trust all events with God. See Dodd. Verse 14 If ye be reproached for the name of Christ - To be reproached for the name of Christ is to be reproached for being a Christian, that is, for being like Christ. This is the highest honor to which any man can arrive in this world, and therefore the apostle says to such? Happy are ye. The Spirit of glory and of God resteth upon you - As this Divine Spirit rested upon Jesus, so does it rest upon his persecuted followers. There is a various reading here, και δυναμεως, and of power, which is found in some of the chief MSS., (the Codex Alexandrinus, and above twenty others), the later Syriac, all the Arabic, Coptic, Ethiopic, Armenian, Vulgate, some copies of the Itala, Athanasius, Theophylact, Cyprian, and Cassiodorus; and in them the whole verse reads thus: If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory, And of Power, and of God, resteth upon you. This is agreeable to our Lord's words, Mat 5:11 , Mat 5:12 . So that what constituted them unhappy in the sight of the world was their chief happiness in the sight of God; they carried Christ the fountain of blessedness in their heart, and therefore could not be unhappy. On their part he is evil spoken of - Κατα μεν αυτους βλασφημειται, κατα δε ὑμας δοξαζεται· By them he is blasphemed, by you he is honored. Verse 15 But let none of you suffer - as a busybody in other men's matters - Αλλοτριοεπισκοπος· The inspector of another; meddling with other people's concerns, and forgetting their own; such persons are hated of all men. But some think that meddling with those in public office is here intended, as if he had said: Meddle not with the affairs of state, leave public offices and public officers to their own master, strive to live peaceably with all men, and show yourselves to be humble and unaspiring. Verse 16 Yet if - as a Christian - If he be persecuted because he has embraced the Christian faith, let him not be ashamed, but let him rather glorify God on this very account. Christ suffered by the Jews because he was holy; Christians suffer because they resemble him. The word Χριστιανος, Christian, is used only here and in Act 11:26 ; Act 26:28 . See the note on the Act 11:26 (note). Verse 17 Judgment must begin at the house of God - Our Lord had predicted that, previously to the destruction of Jerusalem, his own followers would have to endure various calamities; see Mat 24:9 , Mat 24:21 , Mat 24:22 ; Mar 13:12 , Mar 13:13 ; Joh 16:2 , etc. Here his true disciples are called the house or family of God. That the converted Jews suffered much from their own brethren, the zealots, or factions into which the Jews were at that time divided, needs little proof; and some interpreters think that this was in conformity to the purpose of God, ( Mat 23:35 : That on you may come all the righteous blood shed from the foundation of the world), "that the Jewish Christians were to be involved in the general punishment; and that it was proper to begin at them as a part of the devoted Jewish nation, notwithstanding they were now become the house of God, because the justice of God would thereby be more illustriously displayed." See Macknight. But probably the word κριμα, which we here translate judgment, may mean no more than affliction and distress; for it was a Jewish maxim that, when God was about to pour down some general judgment, he began with afflicting his own people in order to correct and amend them, that they might be prepared for the overflowing scourge. In Bava Kama, fol. 60, 1, we have the same sentiment, and in nearly the same words, as in Peter, viz.: "God never punishes the world but because of the wicked, but he always begins with the righteous first. The destroyer makes no difference between the just and the unjust, only he begins first with the righteous." See Eze 9:1-7 , where God orders the destroyer to slay both old and young in the city: But, said he, begin at my sanctuary. And if it first begin at us - Jews, who have repented, and believed on the Son of God; what shall the end be of them - the Jews who continue impenitent, and obey not the Gospel of God? Here is the plainest reference to the above Jewish maxim; and this, it appears, was founded upon the text which St. Peter immediately quotes. Verse 18 And if the righteous scarcely be saved - If it shall be with extreme difficulty that the Christians shall escape from Jerusalem, when the Roman armies shall come against it with the full commission to destroy it, where shall the ungodly and the sinner appear? Where shall the proud Pharisaic boaster in his own outside holiness, and the profligate transgressor of the laws of God, show themselves, as having escaped the Divine vengeance? The Christians, though with difficulty, did escape, every man; but not one of the Jews escaped, whether found in Jerusalem or elsewhere. It is rather strange, but it is a fact, that this verse is the Septuagint translation of Pro 11:31 : Behold, the righteous shall be recompensed in the earth; much more the wicked and the sinner. For this the Septuagint and St. Peter have, If the righteous scarcely be saved, where shall the ungodly and the sinner appear? Such a latitude of construction can scarcely be accounted for. The original is this: הן צדיק בארץ ישלם אף כי רשע וחוטא hen tsaddik baarets yeshullam aph ki rasha vechote: "Behold, to the righteous it shall be returned on the earth; and also to the wicked and the transgressor." The Chaldee paraphrast has given this a different turn: Behold, the righteous shall be strengthened in the earth; but the ungodly and the sinners shall be consumed from the earth. The Syriac thus: If the righteous scarcely live, the ungodly and the sinner where shall he stand? The Arabic is nearly the same as the Septuagint and the apostle; the Vulgate follows the Hebrew. I have on several occasions shown that, when Cestius Gallus came against Jerusalem, many Christians were shut up in it; when he strangely raised the siege the Christians immediately departed to Pella in Coele-syria, into the dominions of King Agrippa, who was an ally of the Romans, and there they were in safety; and it appears, from the ecclesiastical historians, that they had but barely time to leave the city before the Romans returned under the command of Titus, and never left the place till they had destroyed the temple, razed the city to the ground, slain upwards of a million of those wretched people, and put an end to their civil polity and ecclesiastical state. Verse 19 Suffer according to the will of God - A man suffers according to the will of God who suffers for righteousness' sake; and who, being reviled, reviles not again. Commit the keeping of their souls - Place their lives confidently in his hand, who, being their Creator, will also be their preserver, and keep that safely which is committed to his trust. God is here represented as faithful, because he will always fulfill his promises, and withhold no good thing from them that walk uprightly. But they had no reason to hope that he would care for their lives and souls unless they continued in well-doing. He who is employed in God's work will have God's protection. The path of duty ever was, and ever will be, the only way of safety. 1. The apostle recommends fervent charity - unfeigned love both to God and man. It is well said of this grace that it is a universal virtue which ought to precede, accompany, and follow, all others. A charity which has God for its principle, and Jesus Christ for its pattern, never faileth. If our charity be extensive enough to cover all the defects of our neighbor in bearing with them; that of God is sufficient to cover all the sins of a sincere penitent by blotting them out. If we ought to be charitable to all, it is after the example of our heavenly Father, who is loving to every man, and hateth nothing that he has made. 2 The difficulty of escaping the corruption that is in the world is great; and, consequently, the danger of losing our souls. In this great work, watchfulness, prayer; faith, and obedience, are indispensably necessary. He who does not walk with God here cannot see nor enjoy him hereafter. Introduction Directions to the elders to feed the flock of God, and not to be lord over God's heritage, that when the chief Shepherd does appear, they may receive a crown of glory, 1Pet 5:1-4 . The young are to submit themselves to the elder, and to humble themselves under the mighty hand of God, and cast all their care upon him, 1Pet 5:5-7 . They should be sober and watchful, because their adversary the devil is continually seeking their destruction, whom they are to resist, steadfast in the faith, 1Pet 5:8 , 1Pet 5:9 . They are informed that the God of all grace had called them to his eternal glory, 1Pet 5:10-11 . Of Silvanus, by whom this epistle was sent, 1Pet 5:12 . Salutations from the Church at Babylon, 1Pet 5:13 . The apostolic benediction, 1Pet 5:14 . Verse 1 The elders which are among you - In this place the term πρεσβυτεροι, elders or presbyters is the name of an office. They were as pastors or shepherds of the flock of God, the Christian people among whom they lived. Th

Sin. ( a. d. 66.) 1 Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; 2 That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. 3 For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: The apostle here draws a new inference from the consideration of Christ's sufferings. As he had before made use of it to persuade to patience in suffering, so here to mortification of sin. Observe, I. How the exhortation is expressed. The antecedent or supposition is that Christ had suffered for us in the flesh, or in his human nature. The consequent or inference is, " Arm and fortify yourselves likewise with the same mind, courage, and resolution." The word flesh in the former part of the verse signifies Christ's human nature, but in the latter part it signifies man's corrupt nature. So the sense is, "As Christ suffered in his human nature, do you, according to your baptismal vow and profession, make your corrupt nature suffer, by putting to death the body of sin by self-denial and mortification; for, if you do not thus suffer, you will be conformable to Christ in his death and resurrection, and will cease from sin. " Learn, 1. Some of the strongest and best arguments against all sorts of sin are taken from the sufferings of Christ. All sympathy and tenderness for Christ as a sufferer are lost of you do not put away sin. He dies to destroy it; and, though he could cheerfully submit to the worst sufferings, yet he could never submit to the least sin. 2. The beginning of all true mortification lies in the mind, not in penances and hardships upon the body. The mind of man is carnal, full of enmity; the understanding is darkened, being alienated from the life of God, Eph. iv. 18 . Man is not a sincere creature, but partial, blind, and wicked, till he be renewed and sanctifies by the regenerating grace of God. II. How it is further explained, v. 2 . The apostle explains what he means by being dead to sin, and ceasing from sin, both negatively and positively. Negatively, a Christian ought no longer to live the rest of his time in the flesh, to the sinful lusts and corrupt desires of carnal wicked men; but, positively, he ought to conform himself to the revealed will of the holy God. Learn, 1. The lusts of men are the springs of all their wickedness, Jam. i. 13, 14 . Let occasional temptations be what they will, they could not prevail, were it not for men's own corruptions. 2. All good Christians make the will of God, not their own lusts or desires, the rule of their lives and actions. 3. True conversion makes a marvellous change in the heart and life of every one who partakes of it. It brings a man off from all his old, fashionable, and delightful lusts, and from the common ways and vices of the world, to the will of God. It alters the mind, judgment, affections, way, and conversation of every one who has experienced it. III. How it is enforced ( v. 3 ): For the time past of our life may suffice us to have wrought the will of the Gentiles, &c. Here the apostle argues from equity. "It is but just, equal, and reasonable, that as you have hitherto all the former part of your life served sin and Satan, so you should now serve the living God." Though those were Jews to whom the apostle wrote, yet the living among the Gentiles they had learned their way. Observe, 1. When a man is truly converted, it is very grievous to him to think how the time past of his life has been spent; the hazard he has run so many years, the mischief he has done to others, the dishonour done to God, and the loss he has sustained, are very afflicting to him. 2. While the will of man is unsanctified and corrupt, he walks continually in wicked ways; he makes them his choice and delight, his work and business, and he makes a bad condition daily worse and worse. 3. One sin, allowed, draws on another. Here are six named, and they have a connection and dependence one upon another. (1.) Lasciviousness or wantonness, expressed in looks, gesture, or behaviour, Rom. xiii. 13 . (2.) Lusts, acts of lewdness, such as whoredom and adultery. (3.) Excess of wine, though short of drunkenness, an immoderate use of it, to the prejudice of health or business, is here condemned. (4.) Revellings, or luxurious feastings, too frequent, too full, or too expensive. (5.) Banquetings, by which is meant gluttony or excess in eating. (6.) Abominable idolatry; the idol-worship of the Gentiles was attended with lewdness, drunkenness, gluttony, and all sorts of brutality and cruelty; and these Jews living long among them were, some of them at least, debauched and corrupted by such practices. 4. It is a Christian's duty not only to abstain from what is grossly wicked, but also from those things that are generally the occasions of sin, or carry the appearance of evil. Excess of wine and immoderate feasting are forbidden as well as lust and idolatry. Comfort of the Servants of God. ( a. d.

Revellings, banquetings - Have these words any meaning now? They had, seventeen hundred years ago. Then the former meant, meetings to eat; meetings, the direct end of which was, to please the taste: the latter, meetings to drink: both of which Christians then ranked with abominable idolatries.

For the time past of our life may suffice us. "We have spent sufficient time in indulging ourselves, and following our wicked propensities, and we should hereafter live in a different manner." This does not mean that it was ever proper thus to live, but that, as we would say, "we have had enough of these things; we have tried them; there is no reason why we should indulge in them any more." An expression quite similar to this occurs in Horace--Lusisti satis, edisti satis, atque bibisti. Ternpus abire tibi est, etc.--Epis, ii. 213. To have wrought the will of the Gentiles. This does not mean to be subservient to their will, but to have done what they willed to do; that is, to live as they did. That the Gentiles or heathen lived in the manner immediately specified, Rom 1:21, seq. When we walked in lasciviousness. When we lived in the indulgence of corrupt passions--the word walk being often used in the Scriptures to denote the manner of life. On the word lasciviousness, Rom 13:13. The apostle says we, not as meaning that he himself had been addicted to these vices, but as speaking of those who were Christians in general. It is common to say that we lived so and so, when speaking of a collection of persons, without meaning that each one was guilty of all the practices enumerated. 1Thes 4:17, for a similar use of the word we. The use of the word we in this place would show that the apostle did not mean to set himself up as better than they were, but was willing to be identified with them. Lusts. The indulgence of unlawful desires. Rom 1:24. Excess of wine. The word here used (οινοφλυγια) occurs nowhere else in the New Testament. It properly means overflowing of wine, (οινος), wine, and φλυω, to overflow; then wine-drinking; drunkenness. That this was a common vice need not be proved. Multitudes of those who became Christians had been drunkards, for intemperance abounded in all the heathen world. Comp. 1Cor 6:9-11. It should not be inferred here from the English translation, " excess of wine," that wine is improper only when used to excess, or that the moderate use of wine is proper. Whatever may be true on that point, nothing, can be determined in regard to it from the use of this word. The apostle had his eye on one thing--on such a use of wine as led to intoxication; such as they had indulged in before their conversion. About the impropriety of that, there could be no doubt. Whether any use of wine, by Christians or other persons, was lawful, was another question. It should be added, moreover, that the phrase " excess of wine" does not precisely convey the meaning of the original. The word excess would naturally imply something more than was needful; or something beyond the proper limit or measure; but no such idea is in the original word. That refers merely to the abundance of wine, without any reference to the inquiry whether there was more than was proper or not. Tindal renders it, somewhat better, drunkenness. So Luther, Trunkenheit. Revellings, Rendered rioting in Rom 13:13. Rom 13:13. The Greek word (κωμος) occurs only here, and in Rom 13:13, and Gal 5:21. It means feasting, revel; "a carousing or merry-making after supper, the guests often sallying into the streets, and going through the city with torches, music, and songs in honour of Bacchus," etc.-- Robinson, Lex. The word would apply to all such noisy and boisterous processions now--scenes wholly inappropriate to the Christian. Banquetings. The word here used (ποτος) occurs nowhere else in the New Testament. It means properly drinking; an act of drinking; then a drinking bout; drinking together. The thing forbidden by it is an assembling together for the purpose of drinking. There is nothing in this word referring to eating, or to banqueting, as the term is now commonly employed. The idea in the passage is, that it is improper for Christians to meet together for the purpose of drinking--as wine, toasts, etc. The prohibition would apply to all those assemblages where this is understood to be the main object. It would forbid, therefore, an attendance on all those celebrations in which drinking toasts is understood to be an essential part of the festivities, and all those where hilarity and joyfulness are sought to be produced by the intoxicating bowl. Such are not proper places for Christians. And abominable idolatries. Literally, unlawful idolatries; that is, unlawful to the Jews, or forbidden by their laws. Then the expression is used in the sense of wicked, impious, since what is unlawful is impious and wrong. That the vices here referred to were practised by the heathen world is well known. Rom 1:26 ", seq. That many who became Christians were guilty of them before their conversion, is clear from this passage. The fact that they were thus converted shows the power of the gospel, and also that we should not despair in regard to those who are indulging in these vices now. They seem indeed almost to be hopeless, but we should remember that many who became Christians when the gospel was first preached, as well as since, were of this character. If they were reclaimed; if those who had been addicted to the gross and debasing vices referred to here, were brought into the kingdom of God, we should believe that those who are living in the same manner now may also be recovered. From the statement made in this verse, that "the time past of our lives may suffice to have wrought the will of the Gentiles," we may remark that the same may be said by all Christians of themselves; the same thing is true of all who are living in sin. (1.) It is true of all who are Christians, and they feel it, that they lived long enough in sin. (a) They made a fair trial--many of them with ample opportunities; with abundant wealth; with all that the fashionable world can furnish; with all that can be derived from low and gross indulgences. Many who are now Christians had opportunities of living in splendour and ease; many moved in gay and brilliant circles; many occupied stations of influence, or had brilliant prospects of distinction; many gave indulgence to gross propensities; many were the companions of the vile and the abandoned. Those who are now Christians, take the church at large, have had ample opportunity of making the fullest trial of what sin and the world can furnish. (b.) They all feel that the past is enough for this manner of living. It is "sufficient" to satisfy them that the world cannot furnish what the soul demands. They need a better portion; and they can now see that there is no reason why they should desire to continue the experiment in regard to what the world can furnish. On that unwise and wicked experiment they have expended time enough; and satisfied with that, they desire to return to it no more. (2.) The same thing is true of the wicked--of all who are living for the world. The time past should be regarded as sufficient to make an experiment in sinful indulgences; for (a.) the experiment has been made by millions before them, and has always failed; and they can hope to find in sin only what has always been found--disappointment, mortification, and despair. (b.) They have made a sufficient experiment. They have never found in those indulgences what they flattered themselves they would find, and they have seen enough to satisfy them that what the immortal soul needs can never be obtained there. (c.) They have spent sufficient time in this hopeless experiment. Life is short. Man has no time to waste. He may soon die-- and at whatever period of life any one may be who is living in sin, we may say to him the he has already thrown away enough of probation in a fruitless attempt to find happiness where it can never be found. For any purpose whatever for which any one could ever suppose it to be desirable to live in sin, the past should suffice. But why should it ever be deemed desirable at all? The fruits of sin are always disappointment, tears, death, despair. (d) "time past" 1Cor 6:11, Tit 3:3 Verse 4. Wherein they thin