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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>F I R S T P E T E R.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. III.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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Wherein the apostle describes the duties of husbands and wives one to
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another, beginning with the duty of the wife,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+3:1-7">ver. 1-7</A>.
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He exhorts Christians to unity, love, compassion, peace, and patience
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under sufferings; to oppose the slanders of their enemies, not by
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returning evil for evil, or railing for railing, but by blessing; by a
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ready account of their faith and hope, and by keeping a good conscience,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+3:8-17">ver. 8-17</A>.
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To encourage them to this, he proposes the example of Christ, who
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suffered, the just for the unjust, but yet punished the old world for
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their disobedience, and saved the few who were faithful in the days of
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Noah,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+3:18-22">ver. 18, to the end</A>.</P>
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</FONT>
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<A NAME="1Pe3_1"> </A>
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<A NAME="1Pe3_2"> </A>
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<A NAME="1Pe3_3"> </A>
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<A NAME="1Pe3_4"> </A>
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<A NAME="1Pe3_5"> </A>
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<A NAME="1Pe3_6"> </A>
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<A NAME="1Pe3_7"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Duties of Husbands and Wives.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Likewise, ye wives, <I>be</I> in subjection to your own husbands;
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that, if any obey not the word, they also may without the word be
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won by the conversation of the wives;
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2 While they behold your chaste conversation <I>coupled</I> with
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fear.
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3 Whose adorning let it not be that outward <I>adorning</I> of
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plaiting the hair, and of wearing of gold, or of putting on of
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apparel;
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4 But <I>let it be</I> the hidden man of the heart, in that which is
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not corruptible, <I>even the ornament</I> of a meek and quiet spirit,
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which is in the sight of God of great price.
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5 For after this manner in the old time the holy women also,
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who trusted in God, adorned themselves, being in subjection unto
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their own husbands:
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6 Even as Sara obeyed Abraham, calling him lord: whose
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daughters ye are, as long as ye do well, and are not afraid with
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any amazement.
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7 Likewise, ye husbands, dwell with <I>them</I> according to
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knowledge, giving honour unto the wife, as unto the weaker
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vessel, and as being heirs together of the grace of life; that
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your prayers be not hindered.
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</FONT></P>
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<P>
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The apostle having treated of the duties of subjects to their
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sovereigns, and of servants to their masters, proceeds to explain the
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duty of husbands and wives.</P>
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<P>
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I. Lest the Christian matrons should imagine that their conversion to
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Christ, and their interest in all Christian privileges, exempted them
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from subjection to their pagan or Jewish husbands, the apostle here
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tells them,</P>
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<P>
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1. In what the duty of wives consists.</P>
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<P>
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(1.) In <I>subjection,</I> or an affectionate submission to the will,
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and obedience to the just authority, of <I>their own husbands,</I>
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which obliging conduct would be the most likely way to win those
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disobedient and unbelieving husbands who had rejected the word, or who
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attended to no other evidence of the truth of it than what they saw in
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the prudent, peaceable, and exemplary <I>conversation of their
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wives.</I> Learn,
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[1.] Every distinct relation has its particular duties, which ministers
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ought to preach, and the people ought to understand.
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[2.] A cheerful <I>subjection,</I> and a loving, reverential respect,
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are duties which Christian women owe their husbands, whether they be
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good or bad; these were due from Eve to Adam before the fall, and are
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still required, though much more difficult now than they were before,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+3:16,1Ti+2:11">Gen. iii. 16; 1 Tim. ii. 11</A>.
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[3.] Though the design of the word of the gospel is to win and gain
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souls to Christ Jesus, yet there are many so obstinate that they will
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not be <I>won by the word.</I>
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[4.] There is nothing more powerful, next to the word of God, to win
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people, than a good conversation, and the careful discharge of relative
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duties.
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[5.] Irreligion and infidelity do not dissolve the bonds, nor dispense
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with the duties, of civil relations; <I>the wife</I> must discharge her
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duty <I>to her own husband,</I> though he <I>obey not the word.</I></P>
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<P>
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(2.) In <I>fear,</I> or reverence to their husbands,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:33">Eph. v. 33</A>.</P>
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<P>
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(3.) In a <I>chaste conversation,</I> which their unbelieving husbands
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would accurately observe and attend to.
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[1.] Evil men are strict observers of the conversation of the
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professors of religion; their curiosity, envy, and jealousy, make them
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watch narrowly the ways and lives of good people.
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[2.] <I>A chaste conversation,</I> attended with due and proper respect
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to every one, is an excellent means to win them to the faith of the
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gospel and obedience to the word.</P>
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<P>
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(4.) In preferring the ornaments of the mind to those of the body.
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[1.] He lays down a rule in regard to the dress of religious women,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+3:3"><I>v.</I> 3</A>.
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Here are three sorts of ornaments forbidden: <I>plaiting of hair,</I>
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which was commonly used in those times by lewd women; <I>wearing of
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gold,</I> or ornaments made of <I>gold,</I> was practised by Rebecca,
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and Esther, and other religious women, but afterwards became the attire
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chiefly of harlots and wicked people; <I>putting on of apparel,</I>
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which is not absolutely forbidden, but only too much nicety and
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costliness in it. Learn, <I>First,</I> Religious people should take
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care that all their external behaviour be answerable to their
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profession of Christianity: <I>They must be holy in all manner of
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conversation. Secondly,</I> The outward adorning of the body is very
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often sensual and excessive; for instance, when it is immoderate, and
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above your degree and station in the world, when you are proud of it
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and puffed up with it, when you dress with design to allure and tempt
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others, when your apparel is too rich, curious, or superfluous, when
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your fashions are fantastical, imitating the levity and vanity of the
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worst people, and when they are immodest and wanton. The attire of a
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harlot can never become a chaste Christian matron.
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[2.] Instead of the outward adorning of the body, he directs Christian
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wives to put on much more excellent and beautiful ornaments,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+3:4"><I>v.</I> 4</A>.
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Here note, <I>First,</I> The part to be adorned: <I>The hidden man of
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the heart;</I> that is, the soul; the hidden, the inner man. Take care
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to adorn and beautify your souls rather than your bodies.
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<I>Secondly,</I> The ornament prescribed. It must, in general, be
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something <I>not corruptible,</I> that beautifies the soul, that is,
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the graces and virtues of God's Holy Spirit. The ornaments of the body
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are destroyed by the moth, and perish in the using; but the grace of
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God, the longer we wear it, the brighter and better it is. More
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especially, the finest ornament of Christian women is <I>a meek and
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quiet spirit,</I> a tractable easy temper of mind, void of passion,
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pride, and immoderate anger, discovering itself in a quiet obliging
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behaviour towards their husbands and families. If the husband be harsh,
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and averse to religion (which was the case of these good wives to whom
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the apostle gives this direction), there is no way so likely to win him
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as a prudent meek behaviour. At least, a quiet spirit will make a good
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woman easy to herself, which, being visible to others, becomes an
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amiable ornament to a person in the eyes of the world. <I>Thirdly,</I>
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The excellency of it. Meekness and calmness of spirit are, in the sight
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of God, of great price--amiable in the sight of men, and precious in
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the sight of God. Learn,
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1. A true Christian's chief care lies in the right ordering and
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commanding of his own spirit. Where the hypocrite's work ends, there
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the true Christian's work begins.
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2. The endowments of the inner man are the chief ornaments of a
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Christian; but especially a composed, calm, and quiet spirit, renders
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either man or woman beautiful and lovely.</P>
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<P>
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2. The duties of Christian wives being in their nature difficult, the
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apostle enforces them by the example,
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(1.) Of the holy women of old, who trusted in God,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+3:5"><I>v.</I> 5</A>.
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"You can pretend nothing of excuse from the weakness of your sex, but
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what they might. They lived <I>in old time,</I> and had less knowledge
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to inform them and fewer examples to encourage them; yet in all ages
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they practised this duty; they were <I>holy women,</I> and therefore
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their example is obligatory; they <I>trusted in God,</I> and yet did
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not neglect their duty to man: the duties imposed upon you, of a quiet
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spirit and of subjection to your own husbands, are not new, but what
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have ever been practised by the greatest and best women in the world."
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(2.) Of Sara, who obeyed her husband, and followed him when he went
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from Ur of the Chaldeans, <I>not knowing whither he went,</I> and
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<I>called him lord,</I> thereby showing him reverence and acknowledging
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his superiority over her; and all this though she was declared a
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princess by God from heaven, by the change of her name, "<I>Whose
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daughters you are</I> if you imitate her in faith and good works, and
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do not, through fear of your husbands, either quit the truth you
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profess or neglect your duty to them, but readily perform it, without
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either fear or force, out of conscience towards God and sense of duty
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to them." Learn,
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[1.] God takes exact notice, and keeps an exact record, of the actions
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of all men and women in the world.
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[2.] The subjection of wives to their husbands is a duty which has been
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practised universally by holy women in all ages.
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[3.] The greatest honour of any man or woman lies in a humble and
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faithful deportment of themselves in the relation or condition in which
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Providence has placed them.
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[4.] God takes notice of the good that is in his servants, to their
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honour and benefit, but covers a multitude of failings; Sara's
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infidelity and derision are overlooked, when her virtues are
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celebrated.
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[5.] Christians ought to do their duty to one another, not out of fear,
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nor from force, but from a willing mind, and in obedience to the
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command of God. Wives should be in subjection to their churlish
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husbands, not from dread and amazement, but from a desire to do well
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and to please God.</P>
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<P>
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II. The husband's duty to the wife comes next to be considered.</P>
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<P>
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1. The particulars are,
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(1.) <I>Cohabitation,</I> which forbids unnecessary separation, and
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implies a mutual communication of goods and persons one to another,
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with delight and concord.
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(2.) <I>Dwelling with the wife according to knowledge;</I> not
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according to lust, as brutes; nor according to passion, as devils; but
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according to knowledge, as wise and sober men, who know the word of God
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and their own duty.
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(3.) <I>Giving honour to the wife</I>--giving due respect to her, and
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maintaining her authority, protecting her person, supporting her
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credit, delighting in her conversation, affording her a handsome
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maintenance, and placing a due trust and confidence in her.</P>
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<P>
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2. The reasons are, Because she is <I>the weaker vessel</I> by nature
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and constitution, and so ought to be defended: but then the wife is, in
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other and higher respects, equal to her husband; they are <I>heirs
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together of the grace of life,</I> of all the blessings of this life
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and another, and therefore should live peaceably and quietly one with
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another, and, if they do not, their prayers one with another and one
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for another will be hindered, so that often "you will not pray at all,
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or, if you do, you will pray with a discomposed ruffled mind, and so
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without success." Learn,
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(1.) The weakness of the female sex is no just reason either for
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separation or contempt, but on the contrary it is a reason for honour
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and respect: <I>Giving honour to the wife as unto the weaker
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vessel.</I>
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(2.) There is an honour due to all who are heirs of the grace of life.
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(3.) All married people should take care to behave themselves so
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lovingly and peaceably one to another that they may not by their broils
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hinder the success of their prayers.</P>
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<A NAME="1Pe3_8"> </A>
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<A NAME="1Pe3_9"> </A>
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<A NAME="1Pe3_10"> </A>
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<A NAME="1Pe3_11"> </A>
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<A NAME="1Pe3_12"> </A>
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<A NAME="1Pe3_13"> </A>
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<A NAME="1Pe3_14"> </A>
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<A NAME="1Pe3_15"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Duties towards Friends and Enemies.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>8 Finally, <I>be ye</I> all of one mind, having compassion one of
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another, love as brethren, <I>be</I> pitiful, <I>be</I> courteous:
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9 Not rendering evil for evil, or railing for railing: but
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contrariwise blessing; knowing that ye are thereunto called, that
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ye should inherit a blessing.
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10 For he that will love life, and see good days, let him
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refrain his tongue from evil, and his lips that they speak no
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guile:
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11 Let him eschew evil, and do good; let him seek peace, and
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ensue it.
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12 For the eyes of the Lord <I>are</I> over the righteous, and his
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ears <I>are open</I> unto their prayers: but the face of the Lord <I>is</I>
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against them that do evil.
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13 And who <I>is</I> he that will harm you, if ye be followers of
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that which is good?
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14 But and if ye suffer for righteousness' sake, happy <I>are
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ye:</I> and be not afraid of their terror, neither be troubled;
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15 But sanctify the Lord God in your hearts: and <I>be</I> ready
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always to <I>give</I> an answer to every man that asketh you a reason
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of the hope that is in you with meekness and fear:
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</FONT></P>
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<P>
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The apostle here passes from special to more general exhortations.</P>
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<P>
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I. He teaches us how Christians and friends should treat one another.
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He advises Christians to <I>be all of one mind,</I> to be unanimous in
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the belief of the same faith, and the practice of the same duties of
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religion; and, whereas the Christians at that time were many of them in
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a suffering condition, he charges them to <I>have compassion one of
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another,</I> to <I>love as brethren,</I> to <I>pity</I> those who were
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in distress, and to <I>be courteous</I> to all. Hence learn,
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1. Christians should endeavour to be all of one mind in the great
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points of faith, in real affection, and in Christian practice; they
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should be <I>like-minded one to another, according to Christ Jesus</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:5">Rom. xv. 5</A>),
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not according to man's pleasure, but God's word.
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2. Though Christians cannot be exactly of the same mind, yet they
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should have compassion one for another, and love as brethren; they
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ought not to persecute or hate one another, but love one another with
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more than common affection; they should love as brethren.
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3. Christianity requires pity to the distressed, and civility to all.
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He must be a flagrant sinner, or a vile apostate, who is not a proper
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object of civil courtesy,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+5:11,2Jo+1:10,11">1 Cor. v. 11; 2 John 10, 11</A>.</P>
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<P>
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II. He instructs us how to behave towards enemies. The apostle knew
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that Christians would <I>be hated</I> and evil-entreated <I>of all men
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for Christ's sake;</I> therefore,</P>
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<P>
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1. He warns them not to return <I>evil for evil, nor railing for
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railing;</I> but, on the contrary, "when they rail at you, do you bless
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them; when they give you evil words, do you give them good ones; for
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Christ has both by his word and example called you to bless those that
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curse you, and has settled a blessing on you as your everlasting
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inheritance, though you were unworthy." To bear evils patiently, and to
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bless your enemies, is the way to obtain this blessing of God. Learn,
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(1.) To <I>render evil for evil, or railing for railing,</I> is a
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sinful unchristian practice; the magistrate may punish
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<I>evil-doers,</I> and private men may seek a legal remedy when they
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are wronged; but private revenge by duelling, scolding, or secret
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mischief, is forbidden
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+20:22,Lu+6:27,Ro+12:17,1Th+5:15">Prov. xx. 22;
|
|
Luke vi. 27; Rom. xii. 17; 1 Thess. v. 15</A>.
|
|
|
|
To rail is to revile another in bitter, fierce, and reproachful terms;
|
|
but for ministers to rebuke sharply, and to preach earnestly against
|
|
the sins of the times, is not railing; all the prophets and apostles
|
|
practised it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+56:10,Zep+3:3,Ac+20:29">Isa. lvi. 10;
|
|
Zeph. iii. 3; Acts xx. 29</A>.
|
|
|
|
(2.) The laws of Christ oblige us to return blessing for railing.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:44">Matt. v. 44</A>,
|
|
|
|
"<I>Love your enemies, bless those that curse you, do good to those
|
|
that hate you, and pray for those that persecute you.</I> You must not
|
|
justify them in their sin, but you must do for your enemies all that
|
|
justice requires or charity commands." We must pity, pray for, and love
|
|
those who rail at us.
|
|
|
|
(3.) A Christian's calling, as it invests him with glorious privileges,
|
|
so it obliges him to difficult duties.
|
|
|
|
(4.) All the true servants of God shall infallibly inherit a blessing;
|
|
they have it already in a great degree, but the full possession of it
|
|
is reserved to another state and world.</P>
|
|
|
|
<P>
|
|
|
|
2. He gives an excellent prescription for a comfortable happy life in
|
|
this quarrelsome ill-natured world
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+3:10"><I>v.</I> 10</A>):
|
|
|
|
it is quoted from
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:12-14">Ps. xxxiv. 12-14</A>.
|
|
|
|
"If you earnestly desire that your life should be long, and your days
|
|
peaceable and prosperous, keep your tongue from reviling,
|
|
evil-speaking, and slandering, and your lips from lying, deceit, and
|
|
dissimulation. Avoid doing any real damage or hurt to your neighbour,
|
|
but be ever ready to do good, and to overcome evil with good; seek
|
|
peace with all men, and pursue it, though it retire from you. This will
|
|
be the best way to dispose people to speak well of you, and live
|
|
peaceably with you." Learn,
|
|
|
|
(1.) Good people under the Old and new Testament were obliged to the
|
|
same moral duties; to <I>refrain the tongue from evil, and the lips
|
|
from guile,</I> was a duty in David's time as well as now.
|
|
|
|
(2.) It is lawful to consider temporal advantages as motives and
|
|
encouragements to religion.
|
|
|
|
(3.) The practice of religion, particularly the right government of the
|
|
tongue, is the best way to make this life comfortable and prosperous; a
|
|
sincere, inoffensive, discreet tongue, is a singular means to pass us
|
|
peaceably and comfortably through the world.
|
|
|
|
(4.) The avoiding of evil, and doing of good, is the way to contentment
|
|
and happiness both here and hereafter.
|
|
|
|
(5.) It is the duty of Christians not only to embrace peace when it is
|
|
offered, but to seek and pursue it when it is denied: peace with
|
|
societies, as well as peace with particular persons, in opposition to
|
|
division and contention, is what is here intended.</P>
|
|
|
|
<P>
|
|
|
|
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: <I>For
|
|
the eyes of the Lord are over the righteous</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+3:12"><I>v.</I> 12</A>);
|
|
|
|
he takes special notice of them, exercises a providential constant
|
|
government over them, and bears a special respect and affection to
|
|
them. <I>His ears are open to their prayers;</I> so that if any
|
|
injuries be offered to them they have this remedy, they may complain of
|
|
it to their heavenly Father, whose ears are always attentive to the
|
|
prayers of his servants in their distresses, and who will certainly aid
|
|
them against their unrighteous enemies. <I>But the face of the Lord is
|
|
against those that do evil;</I> his anger, and displeasure, and
|
|
revenge, will pursue them; for he is more an enemy to wicked
|
|
persecutors than men are. Observe,
|
|
|
|
(1.) We must not in all cases adhere to the express words of scripture,
|
|
but study the sense and meaning of them, otherwise we shall be led into
|
|
blasphemous errors and absurdities: we must not imagine that God hath
|
|
eyes, and ears, and face, though these are the express words of the
|
|
scripture.
|
|
|
|
(2.) God hath a special care and paternal affection towards all his
|
|
righteous people.
|
|
|
|
(3.) God doth always hear the prayers of the faithful,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+4:31,1Jo+5:14,Heb+4:16">John iv. 31;
|
|
1 John v. 14; Heb. iv. 16</A>.
|
|
|
|
(4.) Though God is infinitely good, yet he abhors impenitent sinners,
|
|
and will pour out his wrath upon those that do evil. He will do himself
|
|
right, and do all the world justice; and his goodness is no obstruction
|
|
to his doing so.</P>
|
|
|
|
<P>
|
|
|
|
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
|
|
<I>who is he that will harm you?</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+3:13"><I>v.</I> 13</A>.
|
|
|
|
This, I suppose, is spoken of Christians in an ordinary condition, not
|
|
in the heat of persecution. "Ordinarily, there will be but few so
|
|
diabolical and impious as to harm those who live so innocently and
|
|
usefully as you do."
|
|
|
|
(2.) This is the way to improve sufferings. "<I>If you be followers of
|
|
that which is good,</I> and yet <I>suffer,</I> this is suffering for
|
|
righteousness; sake
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+3:14"><I>v.</I> 14</A>),
|
|
|
|
and will be your glory and your happiness, as it entitles you to the
|
|
blessing promised by Christ"
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:10">Matt. v. 10</A>);
|
|
|
|
therefore,
|
|
|
|
[1.] "You need not be afraid of any thing they can do to strike you
|
|
with terror, neither be much troubled nor concerned about the rage or
|
|
force of your enemies." Learn, <I>First,</I> to follow always that
|
|
which is good is the best course we can take to keep out of harm's way.
|
|
<I>Secondly,</I> To suffer for righteousness sake is the honour and
|
|
happiness of a Christian; to suffer for the cause of truth, a good
|
|
conscience, or any part of a Christian's duty, is a great honour; the
|
|
delight of it is greater than the torment, the honour more than the
|
|
disgrace, and the gain much greater than the loss. <I>Thirdly,</I>
|
|
Christians have no reason to be afraid of the threats or rage of any of
|
|
their enemies. "Your enemies are God's enemies, <I>his face is against
|
|
them,</I> his power is above them, they are the objects of his curse,
|
|
and can do nothing to you but by his permission; therefore trouble not
|
|
yourselves about them."
|
|
|
|
[2.] Instead of terrifying yourselves with the fear of men, be sure to
|
|
<I>sanctify the Lord God in your hearts</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+3:15"><I>v.</I> 15</A>);
|
|
|
|
<I>let him be your fear, and let him be your dread,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+8:12,13">Isa. viii. 12, 13</A>.
|
|
|
|
<I>Fear not those that can only kill the body, but fear him that can
|
|
destroy body and soul,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+12:4,5">Luke xii. 4, 5</A>.
|
|
|
|
We sanctify the Lord God in our hearts when we with sincerity and
|
|
fervency adore him, when our thoughts of him are awful and reverend,
|
|
when we rely upon his power, trust to his faithfulness, submit to his
|
|
wisdom, imitate his holiness, and give him the glory due to his most
|
|
illustrious perfections. We sanctify God before others when our
|
|
deportment is such as invites and encourages others to glorify and
|
|
honour him; both are required,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:3">Lev. x. 3</A>.
|
|
|
|
"When this principle is laid deeply into your hearts, the next thing,
|
|
as to men, is to be always ready, that is, able and willing, <I>to give
|
|
an answer,</I> or make an apology or defence, of the faith you profess,
|
|
and that <I>to every man that asketh a reason of your hope,</I> what
|
|
sort of hope you have, or which you suffer such hardships in the
|
|
world." Learn, <I>First,</I> An awful sense of the divine perfections
|
|
is the best antidote against the fear of sufferings; did we fear God
|
|
more, we should certainly fear men less. <I>Secondly,</I> The hope and
|
|
faith of a Christian are defensible against all the world. There may be
|
|
a good reason given for religion; it is not a fancy but a rational
|
|
scheme revealed from heaven, suited to all the necessities of miserable
|
|
sinners, and centering entirely in the glory of God through Jesus
|
|
Christ. <I>Thirdly,</I> Every Christian is bound to answer and
|
|
apologize for the hope that is in him. Christians should have a reason
|
|
ready for their Christianity, that it may appear they are not actuated
|
|
either by folly or fancy. This defence may be necessary more than once
|
|
or twice, so that Christians should be always prepared to make it,
|
|
either to the magistrate, if he demand it, or to any inquisitive
|
|
Christian, who desires to know it for his information or improvement.
|
|
<I>Fourthly,</I> These confessions of our faith ought to be made
|
|
<I>with meekness and fear;</I> apologies for our religion ought to be
|
|
made with modesty and meekness, in the fear of God, with jealousy over
|
|
ourselves, and reverence to our superiors.</P>
|
|
|
|
<A NAME="1Pe3_16"> </A>
|
|
<A NAME="1Pe3_17"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Good Conscience and Good Conversation.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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 <I>it is</I> better, if the will of God be so, that ye suffer
|
|
for well doing, than for evil doing.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The confession of a Christian's faith cannot credibly be supported but
|
|
by the two means here specified--<I>a good conscience</I> and a <I>good
|
|
conversation.</I> 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. <I>A good conversation in
|
|
Christ</I> 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.</P>
|
|
|
|
<A NAME="1Pe3_18"> </A>
|
|
<A NAME="1Pe3_19"> </A>
|
|
<A NAME="1Pe3_20"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Christ's Sufferings.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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: <I>Christ suffered for sins.</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+7:27,9:26,28,10:10,12,14">Heb. vii. 27; ix. 26, 28; x. 10, 12, 14</A>.
|
|
|
|
5. The blessed end or design of our Lord's sufferings was to bring us
|
|
to God, to reconcile us to God, to give us access to the Father, to
|
|
render us and our services acceptable, and to bring us to eternal
|
|
glory,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+2:13,18,3:12,Heb+10:21,22">Eph. ii. 13, 18; iii. 12;
|
|
Heb. x. 21, 22</A>.
|
|
|
|
6. The issue and event of Christ's suffering, as to himself, were
|
|
these, he was put to death in his human nature, but he was quickened
|
|
and raised again by the Spirit. Now, if Christ was not exempted from
|
|
sufferings, why should Christians expect it? If he suffered, to expiate
|
|
sins, why should not we be content when our sufferings are only for
|
|
trial and correction, but not for expiation? If he, though perfectly
|
|
just, why should not we, who are all criminals? If he once suffered,
|
|
and then entered into glory, shall not we be patient under trouble,
|
|
since it will be but a little time and we shall follow him to glory? If
|
|
he <I>suffered, to bring us to God,</I> shall not we submit to
|
|
difficulties, since they are of so much use to quicken us in our return
|
|
to God, and in the performance of our duty to him?</P>
|
|
|
|
<P>
|
|
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+3:15">Gen. iii. 15</A>.
|
|
|
|
<I>He went,</I> not by a local motion, but by special operation, as God
|
|
is frequently said to move,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+11:5,Ho+5:15,Mic+1:3">Gen. xi. 5;
|
|
Hos. v. 15; Mic. i. 3</A>.
|
|
|
|
<I>He went and preached,</I> by his Spirit striving with them, and
|
|
inspiring and enabling Enoch and Noah to plead with them, and <I>preach
|
|
righteousness to them,</I> as
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+2:5">2 Pet. ii. 5</A>.
|
|
|
|
(2.) The hearers. Because they were dead and disembodied when the
|
|
apostle speaks of them, therefore he properly calls them spirits now
|
|
<I>in prison;</I> not that they were <I>in prison when Christ preached
|
|
to them,</I> as the vulgar Latin translation and the popish expositors
|
|
pretend.
|
|
|
|
(3.) The sin of these people: They were <I>disobedient,</I> that is,
|
|
<I>rebellious, unpersuadable,</I> and <I>unbelieving,</I> as the word
|
|
signifies; this their sin is aggravated from the patience and
|
|
<I>long-suffering of God</I> (which <I>once waited</I> upon them for
|
|
120 years together), <I>while Noah was preparing the ark,</I> and by
|
|
that, as well as by his preaching, giving them fair warning of what was
|
|
coming upon them.
|
|
|
|
(4.) The event of all: Their bodies were drowned, and their spirits
|
|
cast into hell, which is called a prison
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:25,2Pe+2:4,5">Matt. v. 25; 2 Pet. ii. 4, 5</A>);
|
|
|
|
but Noah and his family, who believed and were obedient, <I>were saved
|
|
in the ark.</I></P>
|
|
|
|
<P>
|
|
|
|
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.</P>
|
|
|
|
<A NAME="1Pe3_21"> </A>
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<A NAME="1Pe3_22"> </A>
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<A NAME="Sec5"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Christian Baptism.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>21 The like figure whereunto <I>even</I> baptism doth also now save
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us (not the putting away of the filth of the flesh, but the
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answer of a good conscience toward God,) by the resurrection of
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Jesus Christ:
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22 Who is gone into heaven, and is on the right hand of God;
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angels and authorities and powers being made subject unto him.
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</FONT></P>
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<P>
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Noah's salvation in the ark upon the water prefigured the salvation of
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all good Christians in the church by baptism; that temporal salvation
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by the ark was a type, the antitype whereunto is the eternal salvation
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of believers by baptism, to prevent mistakes about which the
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apostle,</P>
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<P>
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I. Declares what he means by saving baptism; not the outward ceremony
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of washing with water, which, in itself, does no more than put away the
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filth of the flesh, but it is that baptism wherein there is a faithful
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answer or restipulation of a resolved good conscience, engaging to
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believe in, and be entirely devoted to, God, the Father, Son, and Holy
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Ghost, renouncing at the same time the flesh, the world, and the devil.
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The baptismal covenant, made and kept, will certainly save us. Washing
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is the visible sign; this is the thing signified.</P>
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<P>
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II. The apostle shows that the efficacy of baptism to salvation depends
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not upon the work done, but upon the resurrection of Christ, which
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supposes his death, and is the foundation of our faith and hope, to
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which we are rendered conformable by dying to sin, and rising again to
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holiness and newness of life. Learn,
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1. The sacrament of baptism, rightly received, is a means and a pledge
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of salvation. <I>Baptism now saveth us.</I> God is pleased to convey
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his blessings to us in and by his ordinances,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+2:38,22:16">Acts ii. 38; xxii. 16</A>.
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2. The external participation of baptism will save no man without an
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answerable good conscience and conversation. There must be the answer
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of a good conscience towards God.--<I>Obj.</I> Infants cannot make such
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an answer, and therefore ought not to be baptized.--<I>Answer,</I> the
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true circumcision was that of the heart and of the spirit
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:29">Rom. ii. 29</A>),
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which children were no more capable of then than our infants are
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capable of making this answer now; yet they were allowed circumcision
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at eight days old. The infants of the Christian church therefore may be
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admitted to the ordinance with as much reason as the infants of the
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Jewish, unless they are barred from it by some express prohibition of
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Christ.</P>
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<P>
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III. The apostle, having mentioned the death and resurrection of
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Christ, proceeds to speak of his ascension, and sitting at the right
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hand of the Father, as a subject fit to be considered by these
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believers for their comfort in their suffering condition,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+3:22"><I>v.</I> 22</A>.
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If the advancement of Christ was so glorious after his deep
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humiliation, let not his followers despair, but expect that after these
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|
short distresses they shall be advanced to transcendent joy and glory.
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Learn,
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1. Jesus Christ, after he had finished his labours and his sufferings
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upon earth, ascended triumphantly into heaven, of which see
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:9-11,Mk+16:19">Acts i. 9-11; Mark xvi. 19</A>.
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He went to heaven to receive his own acquired crown and glory
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+17:5">John xvii. 5</A>),
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to finish that part of his mediatorial work which could not be done on
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earth, and make intercession for his people, to demonstrate the fulness
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|
of his satisfaction, to take possession of heaven for his people, to
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|
prepare mansions for them, and to send down the Comforter, which was to
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|
be the first-fruits of his intercession,
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+16:7">John xvi. 7</A>.
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2. Upon his ascension into heaven, Christ is enthroned at the right
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|
hand of the Father. His being said to <I>sit</I> there imports absolute
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|
rest and cessation from all further troubles and sufferings, and an
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|
advancement to the highest personal dignity and sovereign power.
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|
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|
3. Angels, authorities, and powers, are all made subject to Christ
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|
Jesus: <I>all power in heaven and earth,</I> to command, to give law,
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|
issue orders, and pronounce a final sentence, is committed to Jesus,
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|
God-man, which his enemies will find to their everlasting sorrow and
|
|
confusion, but his servants to their eternal joy and satisfaction.</P>
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