Chapter XXVII (continued, part 37)
to Him, Incorporated Into His memljcrs. liy tliis laidi the ungodly is justified, so that Uiencefurlh faith itself begins to work liy love." [P. Lomhaku.] To believe on (Greek cjii, or dative case) God, expresses the conddeiioe, whicli grounds Itself on God, reposing on Him. "Faith IN (Greek en) His Idood" (Romans 3. 2.')) implies that
fied, is implied. The loord is the remote and anterior instrument; baptis7n, tlie proximate and sacramentaL Instrument. The word is the iiislrumeiit in iclatioii to tlie individual; baplism, in relation to llie Cliurch as a society (James 1. 18). We are born again of the Spirii, yel not without the use of means, lait by the word of (iod. The word is not llie hegeuliig principle llself, but i-nly that by which It works: the veliicle of the my.slerlous germinating powei. [ \ j.koui).] which livetit nud nbldeth for ever— It is because the Spirit of liod no-
Ills l)lood is the element in which faith has its proper and abiding place. Cf. with this verse, Acts 20. 21, " Repentance toward (Greek eis, 'into,' turning towards and going into) God and faith toward (Greek eiii, 'into') Christ:" where, as there is but one artUdo to both 'repentance" and "faith," the two are inseparably 60a
Dehortalion against the Breach of Cliarlty. 1 PETER II. We are to Desire the Sincere Milk of the Word.
companies it that the word carries in it tlie germ of life. Tney wlio are so born again live and abide for evei; in contrast to those wlio sow to the flesh. "Tlie Gospel bears Incorruptible fruits, not dead works, because it is itself Incorruptible." [Bengel.] Tlie word is an eternal Divine power. For though the voice or speech vanishes, there still remains the kernel, the truth comprehended tn the voice. This sinks into the heart ancys living; yea.
against love. Out of malice springs guile; out ol guile, hypoa-isies (pretending to be what we are not, and not showing what we really are; the opposite of "love unfeigned," and "without dissimulation"); out of hypocrisies, envies of those to whom we think ourselves obliged to play the hypocrite; out of envies, evil-speaking, malicious, envious detraction of others. Guile is the permanent disposition ; hypocrisies the acts flowing from it. The guileless knows no envy. Cf. v. 2, " sincere," Greek, " guileless." "ilfaJice delights in another's hurt; eni'j^pinesat another's good; guile imparts duplicity to the heart; hypocrisy (flattery) imparts duplicity to the tongue; evil-speakings wound the character of another." [Augustine.] 3. newhorn babes—altogether without " guile" («. 1). As long as we are here we are "babes," in a specially tender relation to God (Isaiah 40.11). The childlike spirit is indispensable if we would enter heaven. "Milk" is here not elementary truths in contradistinction to more advanced Christian truths, as in 1 Corinthians 3.2; Hebrews 5. 12, 13; but in contrast to "guile, hypocrisies," &c. (v. 1); the simplicity of Christian doctrine in general to the childlike spirit. The same "word of grace" which is the instrument in regeneration, is the instrument also oI buildiyig up. "The mother of the child is also its natural nurse." [.Steiger.] The babe, instead of clieniically analyzing, instinctively desires and feeds on the milk; so our part
It Is God Himself. So God to Moses, Exodus i. 12, "I will be with thy mouth." [Luther.] The life is in God, yet
It is communicated to us through the word. "The Gospel Bhall never cease, though its ministry shall." [Calov.] The abiding resm-reciion glory is always connected with our regeneration by the Spirit. Regeneration beginning with renewing man's soul at the resurrection, passes on to the body, then to the whole world of nature. 34. Scripture proof that the word of God lives for ever, in contrast to man's natural frailty. If ye were born again of flesh, corruptible seed, ye must also perisli again as the grass; but now that from which you have derived life remains eternally, and so also will render you eternal, flesh^man in his mere earthly nature, as—Omitted in some of the oldest M.SS. of man—The oldest MSS. read, "of it" (i.e., of the flesh). "The glory" is the wisdom, Btrength, riclies, learning, honour, beauty,art, virtue,and righteousness of the natural man (expressed by "flesh"), which all are transitory (Joiin 3. 6), not of man (as Eng-
is not self-sufficient rationalizing and questioning, but simply receiving the truth in the love of it (Matthew 11.
lish Version reads) absolutely, for the glory of man, in his true ideal realized in the believer, is eternal, witliereth — Cfreefc aorist: lit., "withered," i. e., is withered as a thing of the past. So also the Greek for "falleth" is "fell away," i. e., is fallen away: it no sooner is than it is gone, thereof—Omitted in the best MSS. and versions. "The grass" is the fiesh: "the flower" its glory. 35. (Psalm 119.
2o). desire— Greek. " have a yearning desire for," or " longing after," a natural impulse to the regenerate, "for as no one needs to teach new-born babes what food to take, knowing instinctively that a table is provided foithem in their mother's breast," so the believer of himself thirsts after the word of God (Psalm 119). Cf. Tatins' langui>,ge as to Achilles, of the word—Not as Alfohd, "spiritual," nor "reasonable," as English Version in Romans 12. 1. The Greek logos in Scripture is not used of the reason, or mind, but of the word; the preceding context requires that theword should be meant here; theadjective logikos follows the meaning of the noun logos," woriX." James 1.21, "Lay apart all filthiness, iS:c.,and receive with meekness the engrafted word," is exactly i>ara!lel, .inj. confirms English Version here, sincere Greek, "guileless." Cf. V. 1, " laying aside guile." Iren^eus says of heretics, They mix chalk witli the milk. The article "the," implies that besides the well-known pure milk, tlie Gospel, there is no other pure, unadulterated doctrine; it alone can make us guileless (v. 1). grow—The oldest JISS. and versions read, "grow unto salvation." Being born again unto salvation, we are also to grow unto salvation. The end to which growth leads is perfected salvation. "Growth is the measure of the fulness of that, not only rescue from destruction, but positive blessedness, which
89.) this Is tJie word . . . preached iiitto yo«—That is eternal which is born of incorruptible seed {v. 24): but ye have received thfe incorruptible seed, the word (v. 25); therefore ye are born for eternity, and so are bound now to live for eternity (v. 22, 23). Ye have not far to look for the word; it is among you, even the Joyful Gospel message which we preach. Doubt not tliat the Gospel preached to j/ou by our brother Paul, and which ye have embraced, is the eternal truth. Thus the otiencss of Paul and Peter's creed appears. See my Introduction, showing Peter addresses some of the same churches as Paul laboured among and wrote to.
Ver. 1-25. Exhortations: To guileless feeding on the word by the sense of their privileges as new-born babes, living stones in the spiritual temple built on Christ the chief corner-stone, and royal priests, in contrast to their former state: also to abstinence from fleshly lusts, and to walk worthily in all relations of life, so that the world without which opposes them maybe constrained to glorify God In seeing their good works. Christ, the grand pattern to follow in patience under suffering for well-doing. 1. laying aside—once for all: so the Greek aorist expresses, as a garment put off. The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man" (Ephesians 3.
Is implied in salvatioti." [Alford.] thereby Greek, " lit
It ;" fed on it ; in its strength (Acts 11. 11). " The word is to be desired with appetite as the cause of life, to be swallowed in the hearing, to be chewed as cud is by rumination with the understanding, and to be digested by faith." [Tertullian.] 3. Peter alludes to Psalm 34. S, The first taites of God's goodness are afterwards followed by fuller and happier experiences. A taste whets tho appetite. [Bengel.] gracious — &VeeA:, "good," benignant, kind; as God is revealed to us in Christ, " the Lord"
18), can cast ofT the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand Is addressed, that inwardly, in regard to the nous (mind), they must become changed, meto-noetsWiaf (re-pen<). [Steiger.] The "therefore" resumes the exhortation begun in ch. 1. 22. Seeing that ye are born again of an Incorruptible seed, be not again entangled in evil, which "has no substantial being, but is an acting In contrariety to the being formed In us." [Theophylact.] " Malice," &c., are utterly inconsistent with the "love of the brethren," unto which ye liave "purified your souls" (ch. 1. 22<. The vices here are those which olfend against tne brotherly love Inculcated above. Each succeeding one springs out of that which Immediately precedes, so as to form a genealogy of the sins
(v. i), we who are born again ought so to be good and kind to the brethren (ch. 1. 22). "Whosoever has not tasted the word to him it is not sweet; it has not reached the heart; but to them who have experienced it, who with the heart believe, 'Christ has been .sent for me and is become my own; my miseries are His, and His life mine,' it tastes sweet." [Luther.] 4. coming drawirig near (itnme Greek as here, Hebrews 10. 22) by faith continually; present tense : not having come once for all at conversioji. stone —Peter (i. e., a stone, named so by Christ) desires tliat all similarly should be living stones built on CiiRrsT, thk TRUE foundation-stone; cf. his speech in .\cls ). 11 An undesigned coincidence and mark of genuint^ness. The Spirit foreseeing the Romanist perversion of Matthew 16.
18 (cf. 16, "Son of the Living God," which coincides with 503
Christ the Foundation-stont 1 PETER II. whereon we are Built.
his language here, " the living stone"), presciently makes
tians he goes back to Christ ps tnt sole source ot it. 6> Wliereforc also—Tlie oldest MSS. read, " Because that." The slalemeiit aluive is so "because it is contained iu Scripture." Behold—Calling attention to the glorious announcement of His eternal counsel, elect—So also believers (i'. 9, "chosen," Greek, " etect generation"), precioHs—In Hebrew, Isaiali 28.16, "a corner-stone of preciousness." S^^e all my y^ote there. So iu v.7, Christ i8 said to be, to believers, "precious," Greek, " pkeciousNESS." confounded — Same Greek as in Romans 9. 33 (Peter here as elsewhere confirming Paul's teaching. See Introduction, also Romans 10. 11), "ashamed." In Isaiah
Peter himself to refute it. He herein contirins Pavil's teaching. Omit tlie unto of English Version. Christ is positively termt-d the "living stone;" iii'irtsr, as leaving life
in Himself from the beginning, and as raised from the dead to live evermore (Revelation 1. 18) after His rejection Dy men, and so the source of life to us. Like no earthly
rocA;, He lives and gives life. Cf. 1 Corintliians 10. 4, and the type, Exodus 17. 6; Numbers 20. 11. disallowed— re-
jected, reprobated; referred to also by Christ Himself:
also by Paul ; cf. the kindred prophecies, Isaiah 8. U ; Luke
2. 3-1. chosen of GoA— lit., " with (or in the presence and judgment of) Gou elect," or chosen out (v. 6). Many are
28. 16, " make haste," i.e., flee in sudden panic, covered with the shame of confounded liopes. 7. Application of the Scripture just quoted first to the believer, then to the unbeliever. On the opposite etl'ects of the same Gospel on dilTerent classes, cf. John 9.39; 2 Corinthians 2. 15, 16. precious Greek, "the preciousness" 6). To you believers belongs the preciousness of Christ just mentioned, disobedient—to the faith, and so disobedient in practice, the stone wlitch, &c., liead of . . . corner—(Psalm 118.
alienated from the Gospel, because it is not everywhere
in favour, but is on the contrary rejected by most men. Peter answers that, though rejected by men, Christ is
peculiarly the stone of salvation honoured by God, first
BO designated by Jacob in his deathbed prophecy. 5. Ye also, as lively stones—partaking of the name and life which is in " the living stone" (v.i.\l Corinthians 3. 11). Many names which belong to Christ in the singular are assigned to Christians in the plural. He is "the Son," "High Priest," "King," "Lamb;" they, "sons," "priests," "kings," "sheep," "lambs." So the Shulamite called from Solomon. [Bengel.] arc bnllt wp— Greek, "are being built up," as in Ephesians 2. 22. Not as Alforp, "Be ye built up." Peter grounds his exhortations, t'. 2,
22). Those who rejected the Stone were all the while in spite of themselves unconsciously contributing to its becoming Head of the corner. The same magnet has two poles, the one repulsive, the other attractive; so the Gospel lias opposite efi'ects on believers and unbelievers respectively. 8. atone of stumbling, &c.—Quoted from Isaiah 8. 14. Not merely they stumbled, in that their prejudices were ofi'ended ; but their stumbling implies the judicial punishment of their reception of Messiah: they hurt themselves in slunibiing over the corner-stone, as "stu able" means in Jciemiah 13. 10; Daniel 11. 19. at the wori<—rather join "iniiig disoiiedient to the word :" so ch.J.l; 4.17. •vvliereunio— to penal stuinbting ; to the judicial punishment of their unbelief. See above, also— an additional thought; God's ordination; not that God ordains or appoints them to sin, but they are given up to "the fruit of their own ways" according to the eternal counsel of God. The moral ordering of tlie world is altogether of God. God appoints ttie ungodly to be given up unto sin, ixnd IX reprobate mind and its necessary penalty. "Were appointed," Greek, "set," answers to "/ lay," Greek, "set," v. 0. God, in the active, is said to appoint Christ and the elect [directlyj. Unbelievers, in tlie passive, are said to he ai>poinlcd [God acting less directly la
11, &e., on their conscious sense of their high privileges
as living stones in the course of being built up into a siJiritu(d house (/. e., "the habitation of the Spirit"), pricslliood— Christians are at once the spiritual ^emp^eand ihe 2>riests of the temple: There are two Greek words for "temple;" hieron {the sacred place), the whole building, including the courts wherein the sacrifice iwas killed; and iiaos {the dwell-
ing, viz., of God), the inner shrine wherein God peculiarly manifested Himself, and where, in the holiest place, the
blood of the slain sacrifice was presented before Him. All
l)elievfrs alike, and not merely ministers, are now the dvvelling of God (and are called the naos Greek, not the
hieron) hik\ priests unto God (Revelation 1.0). The min-
ister is not, like the .Jewish priest (Gree/c /n'ercH*), admitted nearer to God than the people, but merely for order's Kake leads tlie spiritual services of the people. Priest is the abbreviation of presbyter in the Church of England Prayer Book, not corresponding to the Aaronic priest
(hiercus, who offered literal sacrifices). Christ is tlie only literal hiereus-priest in the New Testament through whom alone we may always draw near to God.
tlie appointment of the sinner's awlul coursej. [Benokl.] God ordains the wicked to punishment, not to crime. [J. Cappel.] "Appointed" or "set" (not here "FOREordaiiied")
Cf. V. 9, "a royal priesthood," i. e., a body of priesl-
refers, not to the eternal counsel .so directly, as to the penal justice of God. Through the same Christ whom sinners rejected, they shall be rejected; unlike believers, they are by God appointed unto wrath as ki ttkI) for it. The lost shall lay all the blame of their ruin on their own sin-
kings, such as was Melchi.sedec. Tlie Spirit never, in New Testament, gives the name hicreus, or sacerdotal
priest, to ministers of tlie Gospel, holy—consecrated to God. spiritual sacrlflceg—not the literal one of the muss, as the Romish self-styled disciples of Peter teach.
ful perversity, noton God's decree; the saved shall ascribe
all the merit of their salvation to God's electing love and grace. 9. Contrast in the privileges and destinies of believers. C!f. the similar contrast with the preceding context, chosen—"elect" of God, even as Christ your Ixird
Ct. Isaiah 5fi. 7, which cf. with " acceptable to God" here : 19.
21; Psalm 4.5; 50.14; 51.17,19; Hosea 14.2; Philippians 4.
la. "Among spiritual sacrifices the first phUHi lielongs to the general oblation of ourselves. For never Cim we oiler anything to God until we have offered ourselves [2 Corinthians 8. 51 In sacrifice to Him. There follow afterwards prayers, giving of thanks, alms-deeds, and all exercises of ))iely" (Cai>vin.J Clirlstlan houses of worship are never
is. generation— Implying the unity of spiritual origin and kindred of believers as a class distinct from the world, royal—kingly. Believers, like Christ, the antitypical Melchlsedec, are at once kings and priests. Israel, in a spiritual sense, was designed to be the same among the nations of the earth. The full realization on earth of
<;allKd temples, because thetemptewasa phice tor sacrifice,
Wlilch lias no place in the Christian dispensation; tlie Christian temple is the congregation of spiritual worshippers. The synagogue (where reading of .Scripture and jiraycr constituted the worship) was the mo<lel of the (Jhrlsllan house of worship (cf. JMote, .James 2.2, Greek, "synagogue;" Acts 15.21). Our sacrifices are those of prayi r, praise, and self-denj'lng services in the cause of Christ (V. 9, end), by Jeaus Chrliit—as our medial ing High Priest before God. Connect these words with "ofl'er up." Christ is both jirecions Himself and makes us aerepted. [Bknoki,.) As the temple, so also the pi-iesltiood, Is huilt on Christ (v. 4, 5). [ISkza.] Imperfect as an; our services, we all! not wllli unbelieving timidity, wlihdi Is close akin to refined self-righteousness, to doubt their acceptance THKOUOH tlHKiHT. After extolling the dignity of cin ih504
this, both to the literal and the spiritual Israel, Is as yet future, holy nation — antltyplcal to Israel, peculiar people lit., "a people for an acquisition," i. e., whom God chose to he peculiarly His: Acts 20. 28, " purchased," lit., acquired. God's "peculiar treasure'" above others. sho\r forth—/)i(6/tA7t abroad. Not their oufn praises but IJin, They have no reason to magnify theiiLselves above others for once they had been in the same darkness, and only
throtigli God's grace had liecii brought to llie light wliicll they must heiuv'lDrl h .s/ioic forth to olticrs. pi-alaes Grecit, "virtues," " excidlenclcs :" His glory, wiccc,;/ (r. lU), goodness ( Greek, v. 3 ; Numbers 14. 17, Is ; Isaiah 03. 7). The saiuw ti'rm is applied to believers, 2 I'eterl. 5. of hliii « ho hutli called you—(2 Peter 1, 3.) out of dnrknes*- uf
1 PETER II.
We are to be Obedient to Mayvttrata.
Eihortnlion to Abstaiii from Fleshly Lusls,
iieathpti and even Jewish Ignorance, error, sin, and misery, and so out of the dominion of the prince ul darlcness. iiiarvellons—Peter still has in mind Psalm 118. 23. lig;ht —It is called "His," i. e., God's. Only the (spiritual) ligJit
tion:" as opposed to their "ignorance " (v. 15) of the true character of Cliristians and Christianity, byjudging on mere hearsay. The same Greek verh occurs in a sim'ilar sense in ch. 3. 2. " Other men narrowly look at (so the Greek lmplies)theactionsof therighteous." [Bengel.] TertulLIAN contrasts the early Christians and the heathen: These delighted in the bloody gladiatorial spectacles of the amphitheatre, whereas a Christian was excommunicated if he went to it at all. No Christian was found in prison for crime, but only for the faith. The heathen excluded slaves from someof their religious services, whereas Christians had some of their presbyters of the class of slaves. Slavery silantly and gradually disappeared by the power of the Christian law of love, "Whatsoever ye would that men should do to you, do ye even so to them." When the pagans deserted their nearest relatives in a plague. Christians ministered to the sick and dying. When the Gentiles left their dead nnburied after a battle, and cast their wounded into the streets, the disciples hastened to relieve the suffering, glorify—forming a high estimate of the God whom Christians worship, from the exemplary conduct of Christians themselves. We must do good, not with a view to our own glory, but to the glory of God. the day of visitation— of God's grace; when God shall visit them in mercy. 13. every ordinance of man — "every human institution'' [Alford], lit., " every human creation." For though of divine appointment, yet in the mode of nomination and in tlie exercise of their authority, earthly governors are but human institutions, being of »ien, and in relation to men. The apostle speaks as one raised above all human things. But lest they should think themselves so ennobled by faith as to be raised above subordination to human authorities, he tells them to submit themselves for the sake of Christ, who desires you to be subject, and who once was subject to earthly rulers Himself, though having all things subject to Him, and whose honour is at stake in you as His earthly representatives. Cf. Romans 13. 5, " Be subject for conscience' salte." king—the Roman emperor was "supreme" in the Roman provinces to which this Epistle was addressed. The. Jewish zealots refused obedience. The distinction between "the king as supreme," and "governors sent by him," implies that " if tlie king command one thing, and the subordinate magistrate another, we ought rather to obey the superior." [Augttstine in Grotius.] Scripture prescribes nothing upon the form of government, but simply subjects Christians to that everywhere subsisting, without entering into the question of the right of the rulers (thus the Roman emperors had by force seized supreme authority, and Rome liad, by unjustifiable means, made herself mistress of Asia), because the de facto governors have not been made by chance, but by the providence of God. 14. govcniors—subordinate to the emperor, "sent," or delegated b.y Cresar to preside over the provinces, for the punishment—No tyranny ever has benn so unprincipled as that some appearance of equity was not maintained in it; however corrupt a government be, God never suffers It to be so much so as not to be better than anarchy. [Calvin.] Altliough bad kings often oppress the good, yet that is scarcely ever done by public authority (and it is of what is done by public authority that Peter speaks), save under the mask of right. Tyranny harasses many, but anarchy overwhelms tlie whole state. [Hornbius.] The only justifiable exception
Is created by God, not darkness. In Isaiah 45. 7, it is phys-
ical darkness and evil, not moral, that God is said to create the punishment of sin, not sin Itself. P(^ter, with characteristic boldness, brands as darkness what all the world calls light; reason, without the Holy Spirit, in spite of its vaunted power. Is spiritual darkness. " It cannot apprehend what faith is: there it is stark blind ; it gropes as one that is without eyesight, stumbling from one thing to another, and knows not what it does." [Lttther.] 10. Adapted from Hosea 1. 9, 10; 2. 23. Peter plainly confirms Paul, who quotes the passage as implying tlie call of the Gentiles to become spiritually that which Israel had been literally, "the people of God." Primarily, the prophecy refers to literal Israel, hereafter to be fully that which in their best days they were only partially, God's people, not obtained mercy lit., "who were men not compassionated." Implying that it was God's pare mercy, not their merits, which made the blessed change in their
state; a thought which ought to kindle their lively grat-
itude, to be shown with their life, as well as their lips. 11. As heretofore he exhorted them to walk worthily of their
calling, in contradistinction to their own former walk, so now he exhorts them to glorify God before unlielievers. Dearly beloved—he gains their attention to his exliortation by assuring them of his love, strangers and pil- ^Ims—(Ch. 1. 17). Sojourners, lit., settlers having a house in U cit.v without being citizens in respect to the rights of cit-
izenship; a picture of the Christian's position on earth; andpiU/rims, staying for a time in a foreign land. Flacius thus analyzes the exhortation: 1. Purify your souls
(a) as Hrnnrrer.i on earth who must not allow yourselves to be kept back by earthly lusts, and (b) because these lusts war against the soul's salvation. 2. Walk piously among unbelievers (a) so that they may cease to calumniate Christians, and (b) may themselves be converted to Christ, fleshly Insts—Enumerated in Galatians 5. 19, Ac. Not only the gross appetites which we have in common with the brutes, but all the thoughts of the unrenewed mind, which Greek, "the which," i. e., inasmuch as being such as "war," &c. Not only do they impede, but they
assail. [Bengei,.] the soul—t. r., against the regenerated Boul ; such as were those now addressed. The regenerated goal is besieged by sinful lusts. Like Samson in the lap of Delilah, the believer, the moment that he gives way to fleshly lusts, has the locks of his strength shorn, and ceases to maintain that spiritual separation from tlie world and the flesh of whicli the Nazarite vow was the type. 12. conversation—"behaviour ;"" conduct." There are two things in which "strangers and pilgrims" ought
to bear themselves well : (1.) The conversation or conduct, as subjects (i;. 13), servants (v. 18), wives (ch.3. 1), husbands
(ch.3. 7), all persons under all circumstances {v. 8); (2.)
confession of the faith (ch. 3. 15, 16). Each of the two is derived from the will of God. Our conversation should correspond to our .Saviour's condition; this is In heaven, so onght that lo be. honest—honourable, becoming, proper
(ch. 3. Ifi). Contrast "vain conversation," ch. 1. 18. A good walk does not make ns 'pious, but we must first be pious and l)elleve before we attempt to lead a good course. Faith
flrst receives from God, then love gives to our nelgtibonr. [Luther.] whereas they speak against you now (v. 15), that they may, nevertheless, at some time or other here-
Is In cases where obedience to the earthly king plainly Involves disobedience to the express command of (he King of kings, praise of them that do well—every government recognizes theexcellence of truly Christian Eubjects. Thus Pliny, in his letter to the Emperor Trajan, acknowledges " I have found in them nothing else .save a perverse and extravagant superstition." This recognition in the long run mitigates persecution (ch. 3. 13). 13. Ground of his directing them to submit themselves (v. 13). put lo silence—/i7., "to muzzle," "lostop the mouth." Ignornncc-.
after glorlfj' God. The Greek may be rendered, " Wherein they speak against J'ou, &c., that {herein) they may, bj' your good works, which on a closer inspection they shall be-
hold, glorify God." The very works " which on more care-
ful consideration, must move the heathen to praise God, are at first the object of hatred and raillery." (Stkioeh.) evil-dorrs—Because as Christians they could not conform'
to heathenish customs, they were accused of dlsobeillpnce
spiritual; not having " the knowledge of God," and tlierc-
to all legal authority; In order to rebut this cliarge, ttie.y are told to xiibmlt to every ordinance of man (not sinful in
fore Ignorant of the children of God, and misconstruing their acts; Influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and
ItHelf). by—owing to. they shall behold— TtVcpA:, " they •ball be ej/e-witnesses of:" " shall behold on close inipec-
Servants are to Obey their IFasters, 1 PETEE II. Patiently Snjt .rig for Wdl-ik<!ng.
ears. Their ignorance should move the believer's pity, not
being innocent, as Christ also innocentlj' sufTored (not for Himself, but for its). The oldest JI.SS. for "us . . . us," read, "you . . . for you." Christ's sufTei ings, whilst Ihey are for an example, were also primarily sutferings "for us," & consideration which imposes an everlasting obligation on us to please Him. leaving— JjeAi'nrf .• so the Greek: on His departure to the Father, to His glory, an example Greek, "a copy," lit., a writing copy set by masters for their pupils. Christ's precepts and sermons were the transcript of His life. Peter graphically sets before servants those features especially suited to their case, follow—ctose tipon: so the Greek, his steps—/oo/s^c^),'!, viz., of His jjah'ence combined with <(i?ioc<>Hce. ti'i. Illustrating
his anger. Tliey jiulge of tilings whicli they are in'^pable of Judging through unbelief (of. v. 12). Maintain such a walk that they shall have no charge against you, except touching yonr faith ; and so their minds shall be favourably disposed towards Christianity. 16. as free—as " the Lord's I'reemeu," connected with v. 1.5, Doing well as being
free. "Well-doing" (r. 15) is the natural fruit of being freemen of Christ, made free bj' " the truth " from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the ivay in which it is to be fulfilled, is
l>y love and the holy instincts of Christian liberty. A\'e
ti.re ^\\en principles, not details, not using Greek, "not as having your liberty for a veil (cloak) of badness, but as the servants of God," and therefore bound to submitto every ordinance of man (v. 13) which is of God's appointment. 17. Honour all vacn—according to tchatever honour is due in each
Clirist's well-doing (v. 20) though suffering, did Greek aorist. "Never in a single instance did." [Alfoud.] Quoted from Isaiah 53. 9, end, LXX. neither—nor yet: not even. [Alford.] Sinlessness as to the mouth is a mark of pe7-/ec^/on. is a common fault of servants. "If anj' boast of his innocency, Christ surely did not sutler as an evil-doer" [Calvin], yet He took it patiently
case. Equals have a respect due to them. Christ has digni-
fied our humanity by assuming it; therefore we should not dishonour, but be considerate to and honour our common humanity, even in the very humblest. The first "honour" is in the Greek aorist imperative, implying, "In every case render promptly every man's due." [Ai.- FORD.] The second is in the present, implying. Habitually and continually honour the king. Thus the first is the general precept; the tliree following are its three great divisions. Love—pi'esent: Habitually love with the spe-
(i'. 20). On Christ's sinlessness, cf. 2 Corinthians 5. 21 ; Hebrews 7. 26. 33. Servants are apt to "answer again" (Titus 2. 9). Threats of Divine judgment against oppressors are often used by those who have no other arras, as for instance slaves. Christ, who as Lord could have threatened with trulh, neverdid so. committed 7i imsc?/ or His cause, as man in His suffering. Cf. the type, Jeremiah 11. 20. In this Peter seems to have before his mind Isaiah 53. 8. Cf. Romans 12. 19, on our corresponding duty. Leave your case in His hands, not desiring to make Him executioner of your revenge, but ratlier praying for cne» mies. God'srighteousjudgment gives tranquillity and consolation to the oppressed. 'Zi. his own self—there being no7ie other but Himself who could have done it. His volu7itary undertaking of the work of redemption is implied. The Greek puts in antithetical juxtaposition, our, and His OWN SELF, to mark the idea of His substitution for us. His " well-doing" in His sufferings is set forth here as an example to servants and to us all (v. 20). bare—to sacrifice
cial and congenial affection that you ought to feel to brethren, besides the general love to all men. Pear God
. . . the king—The king is to he honoured ; butGod alone, in the higiiest sense, /eared. IS. ServantsGreefc, " household servants:" not here the Greek for "slaves." Probably includ)ng/;-ef(ft)iP)i still remaining in their master's house. Jl/as?e>\s were not commonly Christians : he there-
fore mentions only the duties of the servants. These were then often persecuted by their unbelieving masters. Peter's special object seems to be to teach them submis-
sion, whatever the character of the masters might be. Paul not having this as his prominent design, includes masters in his monitions, be subject.— Greek, being subject : the participle cxpress(is a particular instance of the general exhortation to good conduct, v. 11, 12, of which the first particular precept is given v. 13, "Submit your.selves to every ordinance of nian for the Lord's sake." The general exhortation is taken upagain inr. Ifi; and so the participle
carried and offey^d tip: a sacrificial term. Isaiah 53. 11, 12, " He bare the sin of many :" where the idea of bearing on Himself Is the prominent one; here the offering in sacrifice
is combined with that idea. So the same Greek means,
cli. 2. 5. our sins—In offering or presenting in sacrijice (as the Greek for " bare " implies) His body, Christ offered in
It the guilt of our sins upon the cross, as upon the altar of God, that it might be expiated in Him, and so taken away from us. Cf. Isaiah .53. 10, "Thou shall make His soul an offering for sin." Peter thus means by " bare " what the Syriac takes two words to express, to bear and to offer: (1.) He hath boinie our sins laid upon Him [viz., their guilt, curse, and punishment]; (2.) Ho hath so borne them that He offered them along with Himself on the altar. He re-
V. 18, "being subject," is joined to the hortatory imperatives going before, ui2., " abstain," "submit yourselves." "honour all men." wltli Greek, "IN." all—all possible: under all circumstances, such as are presently de-
tailed, fear—the awe of one subject: God, however, is the ultimate object of the " fear :" /ca?- "for the Lord's sake" (v. 13), not merely slavish fear of masters, good kind, gentle— indulgent towards errors: considerate: yielding, not exacting all which Justice might demand, frownrd—p('rver>e : harsh. Those bound to obey must not make the disposition and beliaviour of the superior the measure of the fulfilment of their obligations. 10. Reason for subjection even to froward masters, thankworthy—(Luke G. 3.5.) A course out of the common, and especially 7)r«(«eiyor//i)/ In the eyes of God: not as Home Interprets, earning merit, and so a work of supererogation
fers to the animals upon which sins were first laid, and which were then offered thus laden. [Vitringa.] Sla or gnllt among the Semitic nations Is considered as a burden lying heavily upon the sinner. [Oeseniu.s.] on tlie tree—the cross, the proper place for One on whom the
cu?-.?<? was laid: this curse stuck to Him until it was le-
g.ally (through His death as the guilt-bearer) destroyed 111 His body; thus the hand-writing of the bond against us
(of. V. 20). for conscience toward GoA— lit., " consclou.sness of God :" from a conscientious regard to God, more than to men. endnre— (?»'ee/c, palientl}/ bear np under: "as a superimposed burden." [Ai.Foiin.] grief— Greek, "griefs." no. wliat Greek, "whiit kind of." glory what peculiar merit. bnlTeted-the punishment of slaves, and suddenly Inlllcted [Benoel.] tlils Ig—Some oldest MSS. read, "for." Then the translation Is, "liut If when ... ye take it patiently (Itis aglory),/o»' this is," d-c. acceptable- (/rer A;, " thankworthy," as In d. 19. HI. Christ's example a proof that patient endurance under undeserved sufl'erings Is acceptable with God. hereunto— to the pa-
Is cancelled by His deat h, tlint we being dend to sina the effect of His death to "sin" In the aggregate, and to
all particular "sins," viz., that we should be as entirely delivered from them, as a slave that Is dead Is delivered from service to his master. This is our splrltl'ul standing through faith by virtue of Christ's death: our actual mortification of particular sins Is In proportion to the degree of our effectually being matle conformable to His death. "That we should die to the sins whoso collected guilt Christ carried away In His death, and so i.ivK to Tint riohteousness (cf. Isaiah 53. 11, 'My righteous servant shall justify many'), the gracious relation to God which He has brought In." (Stkioer.] by wliose »trli»e« [Greek, stripe] ye were healed—A paradox, yet true. " Ye servants (cf. ' buffeted,' ' the tree,' v. '20, '21) often bear the
rtent endurance of unmerited sulferlng (cli. 3. 9). ('hrlst Is example to servants, even as He was once In " the form
Cf a servant." called—with a heavenly calling, though Hlaves. for iig—His dying for tt.t Is the highest exemplification of " doing well " {v. 20). Ye must patiently sulfet, 606
strife; but It Is not more than your Lord Himself bore, learn from Him patience In wrongful sutTerlngs." M,
The Apostle Teaches tht Duly of 1 PETER III. Husbands and Wives to Each Olhei.
who uses his earthenware as if It were plate; not less great is he who uses his silver as if it were earthenware." [Seneca m Alford.] hidden—inner man, which the Christian Instinctively hides from public view, of the heart consisting in the heart regeuei'ated and adorned by the Spirit. This "inner man of the heart" is the subject of the verb "be," v.'A, Greek: " Of wliom let the inner man be," viz., the distinction or adornment. In that—consisting or standing in that as its element, not corruptible not transitory, nor tainted with corruption, as all earthly adornments, meek and quiet—mecA:, not creating disturbances
(Isaiah 53. 6.) For—Assigning their natural need of heal-
ing (v. 24). now—now that the atonement for all has been made, the foundation is iaid for individual conversion : so
"l/e are relumed," or "have become converted to," &c. Shepherd and bishop—The designation of tlie pastors and
elders of the Church belongs in its fullest sense to the great Head of the Cliurch, "the good Shepherd." As the "bishop" oversees (as the Greek term means), so "the eyes eflhe Lffi-d are over the righteous " (cli. 3. 12). He gives us His spirit and feeds and guides us by His word. "Shepherd," Hebrew, Parnai, is often applied to kings, and enters into the composition of names, as Pharnabazas.
; quiet, bearing with tranquillity the disturbances caused by others. Meek in atTections and feelings; quiet in words, countenance, and actions. [Bengel.] In the sight of God—who looks to inward, not merely outward things, of great price—the results of redemption should correspond to Its costlj' price (ch. 1. 19). 5. after this manner—with the ornament of a meek and quiet spirit
CHAPTER II[.
Ver. 1-22. Relative DtjTiEs of Husbands and Wives: Exhortations to Love and Forbearance : Right Conduct UNDER Persecutions for Righteousness' Sake, AFTER Christ's Example, whose Death Resulted in Quickening to us through His being Quickened AGAIN, OP which BAPTISM IS THE SACRAMENTAL SEAL.
(cf. the portrait of the godly wife, Proverbs 31. 10-31). trusted — Greek, "hoped." "Holy" is explained by "hoped in (so as to be united to, Greek) God." Hope inGod is the spring of true holiness. [Bengel.] In subjection—their ornament consisted in their subordination. Vanity was forbidden (v. 3) as being contrary to female subjection. 6. Sara—an example of faith, calling him lord—(Genesis 18. 12.) ye are— Greek, " ye have become :" " children" of Abraham and Sara by faith, whereas ye were Gentile aliens from the covenant, afraid with any amazement Greek, "fluttering alarm," "consternation." Act well, and be not thrown into sudden panic, as wealt females are apt to be, by any opposition from with-
1. lilkewlse— Greefc, "In like manner," as "servants" in their sphere ; cf. the reason of the woman's subjection, 1 Corinthians 11. 8-10 ; 1 Timothy 2. 11-14. your own—enforcing the obligation : it is not strangers ye are required to be subject to. Every titrje that obedience is enjoined npon women to their husbands, the Greek idios, "one's own peculiarly," is used, whilst the wives of men are designated onlj' by heauton, "of themselves." Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever) might be tempted, though only spiritually, to enter Into that relation with another in which she ought to stand to her own spouse (1 Corinthians 14. 34, 35, "Let them ask their own [idious] husbands at home"); an attachment to the person of llie teacher might thus spring up, which, witliout being in the common sense spiritual adultery, would still weaken
out. Bengel translates, " Not afraid of any fluttering terror coming from without" (i'. 13-16). So LXX. Proverbs
3. 25 uses the same Greek word, which Peter probably refers to. Anger assails men, fear, women. You need fear no man In doing what Is right : not thrown into fluttering agitation by any sudden outbreak of temper on the part of your unbelieving husbands, whilst you do well, 7. dwell— Greek, "dwelling:" connected with the verb, ch. 2. 17, "Honour all." Knowledge— Christian knowledge: appreciating the due relation of the sexes in the design of God, and acting with tenderness and forbearance accordingly: wisely: with rvise consideration, them
In its spiritual basis the married relation. [Steiger.] that, If— Grecfc, "that even if." Bveni/ yoa have a husband that obeys not the word (i. e., is an unbeliever), without the word independently of hearing the word preached, the usual way of faith coming. But Bengel,
*• without word," t. e., without direct Gospel discourse of the Wives, "they may (Jit., in oldest MSS., shall, which marks the almost objective certainly of the result) be won" indirectly. "Unspoken acting is more powerful than unperformed speaking." [CEcumenius.] "A soul converted is gained to itself, to the pastor, wife, or husband, who sought it, and to Jesus Christ; added to His treasury who thought not His own precious blood too dear to lay out for this gain." [Leighton.] "The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness
. . . giving honour to the wife—translate and punctuate the Greek rather, "Dwelling according to knowledge with the female (GreeA; adjective, qualifying 'vessel:' not as English Version, a noun) as with the weaker vessel (Note, 1 Thessalonians 4. 4. Both husband and wife are vessels in God's hand, and of God's making, to fulfil His gracious purposes. Both weak, the woman the weaker. The sense of his own weakness, and that she, like hlmr
self, is God's vessel and fabric, ought to lead him to act with tender and wise consideration towards her who is the weaker fabric), giving {lit., assigning, apporiHoning) honour as being also (besides being man and wife) heirs together," &c. ; or, as the Vatican MS. reads, "as to those who are also (besides being your wives) fellow-heirs." (The reason -why the man should give honour to the woman is, because God gives honour to both as fellow-heirs ; cf. the -same argument, v. 9.) He does not take Into account the case of an unbelieving wife, as she might yet believe, grace of life—God's gracious
but if this be impossible, let her then alone diligently press after virtue. In all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation." [Clemens Alexandrinus.] 8. behold—on narrowly looking into
It, lU., "having closely observed." chaste-pure, spot-
less, free from all Impurity, fear reverential, towards your husbands. Scrupulously pure, as opposed to the noisy, ambitious character of worldly women. 3. Lit., "To whom let there belong [m'z., as their peculiar ornament] not the outward adornment [usual In the sex which first, by the fall, brought in the need of covering. Note, ch. 5. 5J of, Ac, but," &c. plaiting—artificial braid-
gift of life (ch. 1. 4, 13). that your prayers be not. hindered—by dissensions, which prevent untied prayer, on which depends the blessing. 8. General summary of rela» five duty, after having detailed particular duties from ch.
2.18. of one mind—as to the faith, having, compassion one of another— GreeA;, " sympathizing" in the joy and sorrow of others, love as brethren— GrecA), "loving the brethren." pltlftil—towards the afflicted; canrteous genuine Christian po1U«ness; not the tinsel of the world's politeness; stamped with unfeigned love on one side, and humility on the other. But the oldest MSS. read, "humble-minded." It is sliglitly dlll'erent from "humble," In that It marks a conscious effort to be truly humble. 9. evil —Indeed, railing — in word, blessing — your revllers;
ing. In order to attract admiration, wearing- "putting round," viz., the head, as a diadem—the arm, as a bracelet — the finger, as rings, apparel — showy and costly. " Have the blush of modesty on thy face Instead of paint, and moral worth and discretion instead of gold and emeralds." [Melissa.] 4. But—rather. The "outward adornment" of Jewelry, Ac, Is forbidden. In solar oa woman loves such things, not In so far us she uses them from a sense of propriety, and does not abuse them. Singularity mostly comes from pride, and throws need-
participle, not a noun after " rendering." knowing that —The oldest MSS. read merely, " because." are— Greek, 607
less hindrances to religion In the way of others. Under costly attire there may be a humble mind. " Great Is he 79
It ts Better to Suffer for Well-doing 1 PETER III. iJtan to Suffer for Evil-doing.
" were called." Inherit a blessing—not only passive, but
they must be buoyed up by some strong " hope ;" men of the world, having no such hope themselves, are moved by curiosity to ask the secret of this hope; the believci must be ready to give an experimental account "how this hope arose in hinj, what it contains, and on what it rests'' [Steigek]. with—The oldest MSS. read, "but with." Be ready, but with " meekness." Not pertly and arrogantly, meekness (v. 4.) The most effective way; not self-suffloient impetuosity, fear—due respect towards man, and reverence towards God, remembering His cause does not need man's hot temper to uphold it. IG. Having a good conscience—the secret spring of readiness to give account of our hope. So hope and good cmiscience go together in Acts '11. 15, 16. Profession without practice has no weight. But those who have a good conscience can afford to give an account of their hope " with meekness." whereas—(Ch.
8,Iso active; receiving spiritual blessing from God by
faith, and in your turn blessing others from love. [GerHAUD in Alford.] " It is not in order to inherit a blessing that we must bless, but because our portion is blessing." No raiiingr can injure you (d. 13). Imitate God who
blesses you. The first fruits of His blessing for eternity are enjoyed by the righteous even now (v. 10). [Bengel.] 10, will love Greek, "wishes \o love." He who loves life (present and eternal), and desires to continue to do so, not involving himself in troubles which will make tliis life a burden, and cause him to forfeit eternal life. Peter confirms his exhortation, v. 9, by Psalm 34. 12-16. refraincurb, iiZ., "cause to cease;" implying that our natural inclination and custom is to speak evil. "Men commonly think that they would be exposed to the wantonness of their enemies if tliey did not strenuously vindicate their
2. 12.) they speak evil of yon, as of evil-doers—One oldest MS. reads, "ye are spoken against," omitting the rest, falsely accuse—" calumniate ;" the Oreek expresses malice shown in deeds as well as in words. It is trans-
rights. But the Spirit promises a life of blessedness to none but those who are gentle and patient of evils." [Calvin.] evil . . . guile—First he warns against sins of the
lated, " dospitefully use," Matthew 5. 44 ; Luke 6. 28. conversation-life, conduct, in Christ—who is the very element of your life as Christians. "In Christ" defines " good." 1 1 is your good walk as Christians, not as citizens, that calls forth malice (ch. 4. 4,5, 14). 17. better—one may object, I would not bear it so ill if I had de.served it. Peter replies, it is better that you did not deserve it, in ordei that doing well and yet being spoken ag.alnst, you ma> prove yourself a true Christian. [Geuhakd.J If the will of God be so—rather as theoplalive is in the oldest MSS., " if the will of God should will it so." Those who honour God's will as their highest law (cli. 2. 15) have the comfort to know that sulfering is (iod's appointment (ch. 4.
lon^ue, evil-speaking, and deceitful.double-tongued speaking; next, against acts of injury to one's neiglibour. 11. In oldest MSS., Oreek, "Moreover (besides his words, in
oc<*), let him." eschew—" turn from." ensue—pursue as a thing hard to attain, and that flees from one in this troublesome world. 13. Ground of the promised present and eternal life of blessedness to the meek (d. 10). The Lord's ei^e* are ever over them for good, ears . . . unto their prayers—(1 John 5. 11, 15.) face . . . against—The eyes imply favourable regard ; the face of the Lord upon (not as English Version, "against") them that do evil, implies that He narrowlj* observes them, so as not to let them really and lastingly hurt His people (cf. v. 13). 13. who , . will harm you — This fearless confidence in God's protection from harm, Christ, tlie Head, in His sufferings realized ; so His members. If ye be Greek, " if ye have become." followers—the oldest M.S.S. read " emulous," "zealous of" (Titus 2. H). good—The contrast in Oreek is, " "Wlio will do you evil, if ye be zealous of good f" 14. But and If—" But if even." " The promises of this life extend only so far as It Is expedient for us that they should be fulfilled." [Calvin.] So he proceeds to state the exceptions to the promise {v. 10), and how the truly wise will behave In such exceptional cases. " If ye should mffcr;" If it should so happen; "suffer," a milder word than AarOT. for righteousness—"not the suffering, but the cause for which one suffers, makes the martyr" [AuOUSTINE]. happy—Not even can suffering take away your blessedness, but rather promotes it. anA— Greek, " but." So not impair your blessing (v. 9) by fearing man's terror in your times of adversity. Lit., " Be not terrified with their terror,'' i. e., with that which they try to strike into you, and which strikes themselves when in adversity. This verse and v. 15 Is quoted from Isaiah 8. 12, 13. God alone is to be feared ; he that fears Gml has none else to
It);. So Clirist Himself ; our. inwlination does not wish it. 18. Conlirmation of d. 17, by the gloi lous results of Christ's sulfering innocently. For— "Because." That Is "better," V. 17, by means of which we are rendered more like to Christ in death and in life; for His death brougiit the best issue to Himself and to us. [Bengei..] Christ-the Anointed Huly One of God; the Holy suffered for sint, the Just for the unjust, also—as well as yourselves (v. 17), Cf. ch. 2. 21 ; there His suffering was brought forward as an example to us; here, as a proof of the blessedness of Buttering for well-doing, once—for all; never again to sutler. It is "better' for us also once to suffer with Christ, than lor ever without Clirist. [Bengei..] We now are sulfering our "once;" It will soon be a thing of the past; a bright consolation to the tried, for sina — as though He had Himself <-ommitted tliem. Ho exposed Himself to death by His "confession," even as we are called on to "give an answer to him tliat asketh a rea.son of our hope." This was " well-doing" In its highest manifestation. As He suffered, "The Just," so we ought wlllingl.v to suffer, for righteousnes.i' sake (('. 11 ; (^f. II. 12 17). that he miglkt bring us to God —together witii Himself in His ascension to the right hand of God {v. 22i. He brings us, " tlie unjust," justilled togelher with Him Into heaven. So the result of Chrisl'a death Is His drawing men to Hint : spiritually now, in our having access into the Holiest, opened by Christ's ascension,
fear, neither be troubled—the threat of the law, Leviticus 26. 36; Deuteronomy 2S. 05, 66; In contrast to whicli the Gospel gives the believer a heart assured of God's favour, and therefore unruffled, amidst all adversities. Not only be not afraid, but be not even agitated. 15. sanrtlfy— hallow ; fionour as holy, enslirlning Him in your hearts. Ho In the Lord's Prayer, Matthew 6.9. Gotl's holiness is thus glorified in our hearts as thedwelling-place of His .Spirit. Abe Lord God—The oldest MSS. read Christ. Translate, •'Sanctify Christ as Lord." and— Greek, " but," or " moreover." Jlesides this Inward sanctlllcatlon of God in the heart, be also ready always to give, &c. answer—an apologetic answer defending your fullh. to every man that Mketli you—The last words limit the universality of the "always;" not to a raller. But to everyone among tlio heatlien who Inquires honestly, a reason—a reasonable account. This refutes Home's dogma, "I believe It, becaus<! the Church believes it." Credulity Is believing wlthoute-videnoe ; faith is believing on evidence. There
literally hereafter. "Bring us," moreover, by the same steps of humiliation and exaltation through which Him-
self passed. Tlie several steps of t'lirlst's progress from lowliness to glor.v are trodden over again b.v His people
In virtue of their oneness with Him (eh. 4. 1-3). "To God," is fVrfcA: dative (not the preposition and case). Implying tliat God wishes it. [liKNaKi..] put to death—the means of Ills britiging t(s to God. In the flesh— i. e., in re-
sjn'ct to tlie life of flesh and blood, quickened by the Spirit—The oldest M.SS. omit the OrecA; article. Translate with the preposition " In," as the antithesis to tlie previous " in the tlesh" reciulres, " in spirit," \. e.. In respect to Ills .Spirit. "Put lo death" In the former mode of l\,'» " qulckiuied" In the other. Not that His Spirit ever died and was <]uickened,oimade alive again, but whereas H» had lived after the manner of mortal men In the tlesh, He began to live a spiritual " resurrection" (u. 21) life, whereby he has the power to bring us to Uod. Two ways of eX'
l8 norrepose for reason Itself but In faUh. This verso does notilinpose an obligation to bring forward a learned proof au<l logical defence of revidatlon. Hut as believers deny lUeuiftelves, cruoLfy .the world, and bravo persecution, m
1 PETER III.
Christ was Quickened hy tlie Spirit.
God's Long-suffering lii the Days of NoaX,
plaining v. 18, 19, are open to ns: I. "Quickened in Spirit,"
in the prison'' &c. [just as the fallen angels are judicially regarded as "in chains of darkness, ' though for a time now at large on tlie earth, I I'eter 2.1], where v. 18 lias a plain allusion to the flood, " the windows from on high aro open," cf. Genesis 7. 11); from this prison the only way of escape was that preached by Christ in Noah. Christ, who In our times came In the flesh, in the days of Noati preached m iSyjirii by Noah to the spirits then in prison (Isaiah 61. 1, end, "the Sjiirit of the Lord God hath sent me to proclaim the opening of the jnison to them that are bound"). So in ch. 1. 11, "the Spirit of Christ ' is said to have testified in the prophets. As Christ sufl'eied even to death by enemies, and was afterwards quickened in virtue of His "Spirit ' (or Divine nature, Romans 1. 3,4;
• t. e., iriimediately ou His release from the "tlesli," tlie energy of His undying spirit-life was "quickened" by God the Father, into new modes of action, viz., " in the Spirit He went down (as subsequentiy He went up to heaven, r.
22, the same Greek verb) and heralded [not salvation, as Alfobd, contrary to Scripture, wljicli everywhere represents man's state, wliether saved or lost, after death irreversible. Nor is any mention made of tlie conversion Of the spirits in prison. See noie, v. 20. Nor is tlie pli rase here 'preached the Gospel' (evangelize), but heralded (ekeruxe) or ' preached :' but simply made the announcement of His finished work; so tiie same Greek in Mailt 1. 15, •publish,' confirming Enoch and Noah's testimony, and thereby declaring the virtual condemnation of their unbelief, and tlie salvation of Noah and believers; a sample of the similar opposite effects of the same worlc on all unbelievers, and believers, respectively; also a consolation to those whom Peter addresses, in their surt'erings at the hands of unbelievers; specially selected for tlie sake of 'baptism,' its 'antitype' (v. 21), which, as a seal, marks believers as separated from the rest of the doomed world] to the spirits (His Spirit speaking to tlie spirits) in prison
1 C'orintliians 15. 45), wliich henceforth acted in its full energy, the first result of which was the raising of His body
(v. 21, end) from the prison of the grave and His soul from Hades; so tlie same Spirit of Christ enabled Noah, amidst reproacli and trials, to preach to the disobedient spirits fast bound in wrath. That Spirit in you can enable you also to suffer patiently now, looking for the resurrection deliverance. 'ZO. once—Not in the oldest MSS. when
. . . the long-sulfering of Gotl waited In the days of NoaU—Oldest MSS. Greek, "was continuing to wait on'
(in Hades or Sheol, awaiting the Judgment, 2 Peter 2. 4), which were of old disobedient when," &c. II. The strongest point in favour of I. is the position of "sometime,'' t. e., oj old, connected with "disobedient;" whereas If the preaching or announcing were a thing long past, we should expect "sometime," or of old, to be joined to "went and preaclied." But this transposition may express that their disobedience precededHis preaching. The Greefc participle expresses the reason of 'Hxs.preaching, " inoimuch as they were sometime disobedient" (cf. ch. 4. 6). Also " went" seems to mean a personal going, as in v. 22, not merely in spirit. But see the answer below. The objections are. ' quickened" must refer to Christ's body (cf.
(if haply men in the 120 years of grace would repent) until the end of His waiting came in their death by the flood. This refutes Alfoiid's idea of a second day of grace having been given in Hades. Noah's days are selected, as the ark and the destroying flood answer respectively to "baptism" and the coming destruction of unbelievers by Are. while the ark was a-prepai-inj; —(Hebrews 11. 7.) A long period of God's "loiig-sulferlng and waiting," as Noah had few to help him, which rendered the world's unbelief the more inexcusable, wherein — lit., "(by liaving entered) into which." eight—seven (the sacred number) with ungodly Ham. few— So now. souls — As tills term is here used of living persons, why sliould not "spirits" also? Noah preached to their ears, but Christ i>t spirit, to their spirits, or spiritual natures, saved by water —The same water which drowned the unbelieving, buoyed up the ark in wliicli the eight were saved. Not as some translate, " were brought safe through the water." However, the sense of the preposition may be as in 1 Corinthians 3. 15, "they were safely preserved tlirough the water," though having to be in the water. 'Zl. wherennto —The oldest MSS. read, " which :" lit., " which {viz., water, in general; being) the antitype (of ttie water of the flood)
V. 21 end), for as His Spirit never ceased to live, it cannot be said to be "quickened." Cf. John 5.21; Romans 8. 11, and other passages, where "quicken" is used ol tlie bodily resurrection. Also, not His Spirit, but His soul, went to Hades. His Spirit was commended by Him at death to His Father, and was thereupon "in Paradise." The t'.^eory— 1. would thus require that His descent to the spirits in prison should be after His resurrection! Cf. Ephesians 4. 9, 10, which makes the descent precede the ascent. Also Scripture elsewhere is silent about such a heralding, ttvough possibly Christ's death had immediate efTects on the state of both the godly and the ungodly in Hades: the souls of the godly heretofore in comparative, confinement, perhaps then having been, as some Fathers thought, translated to God's immediate and lieavenly presence; but this cannot be proved from .Sci lpture. Cf. however, John 13; Colossians 1. 18. Prison is always nsed in a bad sense in Scripture. " Paradise" and "Aliraham's bosom," the abode of good spirits in Old Testament times, are separated by a wide gulf from Hell or Hades, and cannot be called "prison." Cf. 2 C<jrintlilans 12. 2, 4, where "paradise" and the "third heaven" correspond. Also, why should the antediluvian unbelievers in particular be selected as the objects of His preaching In Hades? Therefore explain: "Quickened In spirit, in which (as distinguished from in person; the words "in which," i. €., in spirit, expressly obviating the objection that "went" implies a personal going) He went (in the perfton of Noah, "a preacher of righteousness,'' '•' Peter 2.
is now saving (the salvation being not yet fully realized by us, cf. 1 Corintliians 10. 1, 2, 5; Jude 5; puts into a state of salvation) us also (two oldest MSS. read 'yoii' for 'us:' You
also, as well as Noah and his party), to wit, baptism." Water saved Noah not of Itself, l)ut by sustaining the ark built in faith resting on God's word: it was to liim the sign and mean of a I{lnd of regeneration of the earth. The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new; from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severingof all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism. As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypictal water, d/z., baptism, saves you also, not of Itself, nor the mere material water, but thespiritual thing conjoined with It, repentance and faith, of which it
5: Al.FOUD's own note, Epiieslans 2. 17, is the best reply to his argument from " went" that a local going to Hades in j;ejwi is meant. As "He came and preached peace" tj/ His Spirit \t\ the apostles and ministers after His death and ascension: so before His incarnation He preached In Spirit through Noah to the antediluvians, John II. 18, "28;
Is the sign and seal, as Peter proceeds to explain. Cf. the union of the sign and thing signillcd, John 3.5; Kpheslans 5. 2(i; Titus 3. 5; Hebrews 10. 22; cf. 1 John 5. «. not the, &c.—"flesh" bears the emphasis. "Not the putting away of tlie flith of l/ie Jlcsh" (as is done liy a mere water baptism, unaccompanied with tlie Sjiiril's baptism, cf. Ephesians 2. 11), but of the soul. It Is the ark (Christ and His Spirll-tllled Church), not the water, which Is thp instrument of salvation: the water only flowed rouin< the ark; so not the mere water baptism, but the water when accompiiiiied with the Spirit, atmwvr— Greek, li\ti;iro
Acts2<i. '23. "Christ sli 3Uld show," lit., "announce liglil to the Gentiles") and preached unto the spirits in prison,
i. e., the antediluvians, whose bodies indeed seemed free, hut their spirits were in prison, shut up in the earth as cne great condemned cell (exactly parallel to Isaiah 24.
22, 23. " upon the earth . . . lliey shall be gathered together OD priso7ters are gathered In the pit, and shall be shut up
We should be )J the Same Mind with Christ. 1 PETER IV. We should not Co7isort with EvU-doers.
idolatries," violating God's most sacred law; notthalaZt Peter's readers (Note, ch. 1. 1) walked in these, but many,
gation ;" referring to the questions asked of candidates for baptism; eliciting a confession of faith "toward God," and a renunciation of Satan [Augustine, ad Catechume-
viz., the Gentile portion of them. 4. Wherein—In respect to which abandonment of your former walk (v. 3). run not with them—eagerly, in troops. [Bengei,.] excess—
nos, B. 4., c.l; Ckprian, Ep.'., ad JRogntian], wliich.when flowing from "a good conscience," assure one of being "saved." Lit., "a good conscience's interrogation (including the satisfactory ansxver) toward God." I prefer
lit., profusion ; a sink: stagnant water remaining after an inundation, riot—profiigacy. speaking evil—charging you with pride, singularity, hypocrisy, and secret crimes
this to the translation of Wahl, Alford, &c., "inquiry of a good conscience after God:" not one of tlie parallels
[v. 14; 2 Peter 2. 2). However, there is no "of you" in the Greek, but simply "blaspheming." It seems to me always to be used, either directly or indirectly, in the sense of impious reviling against God, Christ, or the Holy
alleged, not even 2 Samuel 11. 7, in the LXX., is strictly in point. Recent Byzantine Greek idiom (whereby the term meant (1.) the question; (2.) the stipulation; (3.) the engagement), easily flowing from the usage of tlie word as Peter has it, confirms the former translation, by the resurrection of Jesus—joined with "saves you :" In so far as baptism applies to us the power of Christ's resurrec-
Spirit, and the Christian religion, not merely against men as such ; Greek, v. 14, below. 5. They who now call you to account falsely, shall have to give account tliemselves for this very evil-speaking (Jude 15), and be condemned justly, ready-very speedily (i\ 7; 2 Peter 3. 10). Christ's coming is to the believer always near. C. For —Giving the reason for v. 5, "judge the dead." Gospel preached also to . . . dead—as well as to them now living, and to them that shall be found alive at the coming of the Judge. " Dead" must be taken in the same literal sense as in v. 5, which refutes the e.\planation "dead" in
tion. As Christ's death unto sin is the source of the be-
liever's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life. 23. (Psalm 110. 1; Romans
8. 34, 38; 1 Corinthians 15. 24; Ephesians 1. 21; 3. 10; Colossians 1. 16; 2. 10-15.) The fruit of His patience in His voluntary endured and undeserved suflerings: a pattern to
us, V. 17, 18. gone—(Luke 24. 51.) Proving against ration-
sins. Moreover, the absence of the Greek article does not necessarily restrict the sense of "dead" to particular dead persons, for there Is no Greek article in v. 5 also, where "the dead" is universal in me.aning. The sense seems to be, Peter, as representing the true attitude of the Church in every age, expecting Christ at any moment, says. The Judge is ready to judge the quick and dead—<Ae dead, I say,/or they, too, in their lifetime, have had the Gospel preached to them, that so they might be Judged at last in the same way as those living now (and those who shall be so when Christ shall come), viz., " men in the flesh," and that they might, having escaped condemnation by embracing the Gospel so preached, live unto God In the spirit (though death has passed over their flesh), Luke 20. 38, thus being made like Christ in death and la
alists an actual material ascension. Lit., " Is on the right band of God, having gone into heaven.'' The oldest MSS. of the Vulgate and the Latin Fathers, add what expresses the benefit to us of Christ's sitting on God's right hand, "Who is on the right hand of God, having sivallowed up deaththat we may become Jieirs of eveilasting life ;" involving
for us A STATE OF LIFE, saved, glorious, and eternal. The Greek MSS., however, reject the words. Cf. with this verse Peter's speeches, Acts 2. 32-35 ; 3. 21, 2(i; 10. 40, 42.
Ver. 1-19. Like the Risen Christ, Believers henceforth OUGHT TO HAVE NO MORE TO 1)0 WITH SiN. As the end is near, cultivate self-restraint, watchful prayerfulncss, charily, ?wspitality, scriptural speech, ministei iytg to one an-
life {Tfote, ch. 3. IS). He says, "live," not "made alive" oi quickened; for they are supposed to have been already "quickened together with Christ" (Ephesians 2. 5). This verse is parallel toch. 3. 19; ct. JVote there. The Gospel, substantially, was "preached" to the Old Testament Church; though not so fully as to the New Testament Church. It is no valid objection, that the Gospel has not been preached to all that shall be found dead at Christ's coming. For Peter is plainly referring only to those within reach of the Gospel, or who might have knowa God through His ministers in Old and New Testament times. Peter, like Paul, argues that those found living at Christ's coming shall have no advantage above the dead who shall then be raised, inasmuch as the latter live tinto, or "according to,'' God, even already in His purpose. Alford's explanation is wrong, "that they might be Judged according to men as regards the flesh," j. e., be in the state of the completed sentence on sin, which is death after the flesh. For "Judged" cannot have a different meaning in this verse from what "Judge" bears in ti. 5. " Live according to Ood" means, live a life with God, such as God
uther according to your several gifts to tlie glory of God: Rejoicing patience under suffering. 1. For us—Supported by some oldest MSS. and versions, omitted by others. In the flesh—in His mortal body of liumilialion. arm (Ephesians G. 11, 13.) the same mii»»l—of sulloriiig with patient willingness what God wills you to sutler, he thut hath suflferecl—for instance, Christ first, anil in His person the believer: a general proposition, hnth censed—
Lit., "has been made to cease," t. c, has obtained by the very fact of His having suffered once for all, a cessation from sin, which had heretofore lain on liim (Ronuiiis (i. (iU, especially 7). Tlie Christian is by fiiitli one with Christ: as then Christ by death is judicially trued from sin; so the Christian who has in tlie person of Clirist died, has no more to do with it judicially, and ought to have no more to do with it actually. "Tlie llesh" is the spliore in which sin has place. !J. That he, Ac-"That he (tlie lie-
liever, who has once for all obtained cessation from sin by sutJering, in the person of Clirist, viz., in virtue of his union with the crucified f'hrist) should n.) longer live the
lives, divine; as contrasted with " according to men in the flesh," i. e., a life such as men live in the flesh. 7. Resuming the idea In v. 5. the end of nil things—and therefore also of the wantonness (v. 3, 4) of the wicked, and of the sufferings of the righteous. [Benqeu] The nearness meant Is not that of mere time, but that b^ore