Wherein the apostle describes the duties of
husbands and wives one to another, beginning with the duty of the
wife,
1 Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; 2 While they behold your chaste conversation coupled with fear. 3 Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; 4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. 5 For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: 6 Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement. 7 Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.
The apostle having treated of the duties of subjects to their sovereigns, and of servants to their masters, proceeds to explain the duty of husbands and wives.
I. Lest the Christian matrons should imagine that their conversion to Christ, and their interest in all Christian privileges, exempted them from subjection to their pagan or Jewish husbands, the apostle here tells them,
1. In what the duty of wives consists.
(1.) In subjection, or an
affectionate submission to the will, and obedience to the just
authority, of their own husbands, which obliging conduct
would be the most likely way to win those disobedient and
unbelieving husbands who had rejected the word, or who attended to
no other evidence of the truth of it than what they saw in the
prudent, peaceable, and exemplary conversation of their
wives. Learn, [1.] Every distinct relation has its particular
duties, which ministers ought to preach, and the people ought to
understand. [2.] A cheerful subjection, and a loving,
reverential respect, are duties which Christian women owe their
husbands, whether they be good or bad; these were due from Eve to
Adam before the fall, and are still required, though much more
difficult now than they were before,
(2.) In fear, or reverence to their
husbands,
(3.) In a chaste conversation, which their unbelieving husbands would accurately observe and attend to. [1.] Evil men are strict observers of the conversation of the professors of religion; their curiosity, envy, and jealousy, make them watch narrowly the ways and lives of good people. [2.] A chaste conversation, attended with due and proper respect to every one, is an excellent means to win them to the faith of the gospel and obedience to the word.
(4.) In preferring the ornaments of the
mind to those of the body. [1.] He lays down a rule in regard to
the dress of religious women,
2. The duties of Christian wives being in
their nature difficult, the apostle enforces them by the example,
(1.) Of the holy women of old, who trusted in God,
II. The husband's duty to the wife comes next to be considered.
1. The particulars are, (1.) Cohabitation, which forbids unnecessary separation, and implies a mutual communication of goods and persons one to another, with delight and concord. (2.) Dwelling with the wife according to knowledge; not according to lust, as brutes; nor according to passion, as devils; but according to knowledge, as wise and sober men, who know the word of God and their own duty. (3.) Giving honour to the wife—giving due respect to her, and maintaining her authority, protecting her person, supporting her credit, delighting in her conversation, affording her a handsome maintenance, and placing a due trust and confidence in her.
2. The reasons are, Because she is the weaker vessel by nature and constitution, and so ought to be defended: but then the wife is, in other and higher respects, equal to her husband; they are heirs together of the grace of life, of all the blessings of this life and another, and therefore should live peaceably and quietly one with another, and, if they do not, their prayers one with another and one for another will be hindered, so that often "you will not pray at all, or, if you do, you will pray with a discomposed ruffled mind, and so without success." Learn, (1.) The weakness of the female sex is no just reason either for separation or contempt, but on the contrary it is a reason for honour and respect: Giving honour to the wife as unto the weaker vessel. (2.) There is an honour due to all who are heirs of the grace of life. (3.) All married people should take care to behave themselves so lovingly and peaceably one to another that they may not by their broils hinder the success of their prayers.
8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: 9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. 10 For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: 11 Let him eschew evil, and do good; let him seek peace, and ensue it. 12 For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. 13 And who is he that will harm you, if ye be followers of that which is good? 14 But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; 15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:
The apostle here passes from special to more general exhortations.
I. He teaches us how Christians and friends
should treat one another. He advises Christians to be all of one
mind, to be unanimous in the belief of the same faith, and the
practice of the same duties of religion; and, whereas the
Christians at that time were many of them in a suffering condition,
he charges them to have compassion one of another, to
love as brethren, to pity those who were in distress,
and to be courteous to all. Hence learn, 1. Christians
should endeavour to be all of one mind in the great points of
faith, in real affection, and in Christian practice; they should be
like-minded one to another, according to Christ Jesus
(
II. He instructs us how to behave towards enemies. The apostle knew that Christians would be hated and evil-entreated of all men for Christ's sake; therefore,
1. He warns them not to return evil for
evil, nor railing for railing; but, on the contrary, "when they
rail at you, do you bless them; when they give you evil words, do
you give them good ones; for Christ has both by his word and
example called you to bless those that curse you, and has settled a
blessing on you as your everlasting inheritance, though you were
unworthy." To bear evils patiently, and to bless your enemies, is
the way to obtain this blessing of God. Learn, (1.) To render
evil for evil, or railing for railing, is a sinful unchristian
practice; the magistrate may punish evil-doers, and private
men may seek a legal remedy when they are wronged; but private
revenge by duelling, scolding, or secret mischief, is forbidden
2. He gives an excellent prescription for a
comfortable happy life in this quarrelsome ill-natured world
(
3. He shows that Christians need not fear
that such patient inoffensive behaviour as is prescribed will
invite and encourage the cruelty of their enemies, for God will
thereby be engaged on their side: For the eyes of the Lord are
over the righteous (
4. This patient humble behaviour of
Christians is further recommended and urged from two
considerations:—(1.) This will be the best and surest way to
prevent suffering; for who is he that will harm you?
16 Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. 17 For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.
The confession of a Christian's faith cannot credibly be supported but by the two means here specified—a good conscience and a good conversation. conscience is good when it does its office well, when it is kept pure and uncorrupt, and clear from guilt; then it will justify you, though men accuse you. A good conversation in Christ is a holy life, according to the doctrine and example of Christ. "Look well to your conscience, and to your conversation; and then, though men speak evil of you, and falsely accuse you as evil-doers, you will clear yourselves, and bring them to shame. Perhaps you may think it hard to suffer for well-doing, for keeping a good conscience and a good conversation; but be not discouraged, for it is better for you, though worse for your enemies, that you suffer for well-doing than for evil-doing." Learn, 1. The most conscientious persons cannot escape the censures and slanders of evil men; they will speak evil of them, as of evil-doers, and charge them with crimes which their very souls abhor: Christ and his apostles were so used. 2. A good conscience and a good conversation are the best means to secure a good name; these give a solid reputation and a lasting one. 3. False accusation generally turns to the accuser's shame, by discovering at last the accuser's indiscretion, injustice, falsehood, and uncharitableness. 4. It is sometimes the will of God that good people should suffer for well-doing, for their honesty and for their faith. 5. As well-doing sometimes exposes a good man to suffering, so evil-doing will not exempt an evil man from it. The apostle supposes here that a man may suffer for both. If the sufferings of good people for well-doing be so severe, what will the sufferings of wicked people be for evil-doing? It is a sad condition which that person is in upon whom sin and suffering meet together at the same time; sin makes sufferings to be extreme, unprofitable, comfortless, and destructive.
18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: 19 By which also he went and preached unto the spirits in prison; 20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.
Here, I. The example of Christ is proposed
as an argument for patience under sufferings, the strength of which
will be discerned if we consider the several points contained in
the words; observe therefore, 1. Jesus Christ himself was not
exempted from sufferings in this life, though he had no guilt of
his own and could have declined all suffering if he had pleased. 2.
The reason or meritorious cause of Christ's suffering was the sins
of men: Christ suffered for sins. The sufferings of Christ
were a true and proper punishment; this punishment was suffered to
expiate and to make an atonement for sin; and it extends to all
sin. 3. In the case of our Lord's suffering, it was the just that
suffered for the unjust; he substituted himself in our room and
stead, and bore our iniquities. He that knew no sin suffered
instead of those that knew no righteousness. 4. The merit and
perfection of Christ's sacrifice were such that for him to suffer
once was enough. The legal sacrifices were repeated from day to
day, and from year to year; but the sacrifice of Christ, once
offered, purgeth away sin,
II. The apostle passes from the example of Christ to that of the old world, and sets before the Jews, to whom he wrote, the different event of those who believed and obeyed Christ preaching by Noah, from those that continued disobedient and unbelieving, intimating to the Jews that they were under a like sentence. God would not wait much longer upon them. They had now an offer of mercy; those that accepted of it should be saved, but those who rejected Christ and the gospel should be as certainly destroyed as ever the disobedient in the times of Noah were.
1. For the explication of this we may
notice, (1.) The preacher—Christ Jesus, who has interested himself
in the affairs of the church and of the world ever since he was
first promised to Adam,
2. From the whole we learn that, (1.) God takes exact notice of all the means and advantages that people in all ages have had for the salvation of their souls; it is put to the account of the old world that Christ offered them his help, sent his Spirit, gave them fair warning by Noah, and waited a long time for their amendment. (2.) Though the patience of God wait long upon sinners, yet it will expire at last; it is beneath the majesty of the great God always to wait upon man in vain. (3.) The spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, whence there is no redemption. (4.) The way of the most is neither the best, the wisest, nor the safest way to follow: better to follow the eight in the ark than the eight millions drowned by the flood and damned to hell.
21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: 22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
Noah's salvation in the ark upon the water prefigured the salvation of all good Christians in the church by baptism; that temporal salvation by the ark was a type, the antitype whereunto is the eternal salvation of believers by baptism, to prevent mistakes about which the apostle,
I. Declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but it is that baptism wherein there is a faithful answer or restipulation of a resolved good conscience, engaging to believe in, and be entirely devoted to, God, the Father, Son, and Holy Ghost, renouncing at the same time the flesh, the world, and the devil. The baptismal covenant, made and kept, will certainly save us. Washing is the visible sign; this is the thing signified.
II. The apostle shows that the efficacy of
baptism to salvation depends not upon the work done, but upon the
resurrection of Christ, which supposes his death, and is the
foundation of our faith and hope, to which we are rendered
conformable by dying to sin, and rising again to holiness and
newness of life. Learn, 1. The sacrament of baptism, rightly
received, is a means and a pledge of salvation. Baptism now
saveth us. God is pleased to convey his blessings to us in and
by his ordinances,
III. The apostle, having mentioned the
death and resurrection of Christ, proceeds to speak of his
ascension, and sitting at the right hand of the Father, as a
subject fit to be considered by these believers for their comfort
in their suffering condition,