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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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<TD ALIGN="RIGHT" VALIGN="TOP">
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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. II.</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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The general exhortation to holiness is continued, and enforced by
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several reasons taken from the foundation on which Christians are
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built, Jesus Christ, and from their spiritual blessings and privileges
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in him. The means of obtaining it, the word of God, is recommended, and
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all contrary qualities are condemned,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:1-12">ver. 1-12</A>.
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Particular directions are given how subjects ought to obey the
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magistrates, and servants their masters, patiently suffering in well
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doing, in imitation of Christ,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:13-25">ver. 13, to the end</A>.</P>
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</FONT>
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<A NAME="1Pe2_1"> </A>
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<A NAME="1Pe2_2"> </A>
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<A NAME="1Pe2_3"> </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>Against Malice and Hypocrisy.</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 Wherefore laying aside all malice, and all guile, and
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hypocrisies, and envies, and all evil speakings,
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2 As newborn babes, desire the sincere milk of the word, that
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ye may grow thereby:
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3 If so be ye have tasted that the Lord <I>is</I> gracious.
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</FONT></P>
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<P>
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The holy apostle has been recommending mutual charity, and setting
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forth the excellences of the word of God, calling it an
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<I>incorruptible seed,</I> and saying that it <I>liveth and abideth for
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ever.</I> He pursues his discourse, and very properly comes in with
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this necessary advice, <I>Wherefore laying aside all malice,</I> &c.
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These are such sins as both destroy charity and hinder the efficacy of
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the word, and consequently they prevent our regeneration.</P>
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<P>
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I. His advice is to lay aside or put off what is evil, as one would do
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an old rotten garment: "Cast it away with indignation, never put it on
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more."</P>
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<P>
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1. The sins to be put off, or thrown aside, are,
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(1.) <I>Malice,</I> which may be taken more generally for all sorts of
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wickedness, as
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:21,1Co+5:8">Jam. i. 21; 1 Cor. v. 8</A>.
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But, in a more confined sense, malice is anger resting in the bosom of
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fools, settled overgrown anger, retained till it inflames a man to
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design mischief, to do mischief, or delight in any mischief that befals
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another.
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(2.) <I>Guile,</I> or deceit in words. So it comprehends flattery,
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falsehood, and delusion, which is a crafty imposing upon another's
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ignorance or weakness, to his damage.
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(3.) <I>Hypocrisies.</I> The word being plural comprehends all sorts of
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hypocrisies. In matters of religion hypocrisy is counterfeit piety. In
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civil conversation hypocrisy is counterfeit friendship, which is much
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practised by those who give high compliments, which they do not
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believe, make promises which they never intend to perform, or pretend
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friendship when mischief lies in their hearts.
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(4.) <I>All envies;</I> every thing that may be called <I>envy,</I>
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which is a grieving at the good and welfare of another, at their
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abilities, prosperity, fame, or successful labours.
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(5.) <I>Evil speaking,</I> which is detraction, speaking against
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another, or defaming him; it is rendered <I>backbiting,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+12:20,Ro+1:30">2 Cor. xii. 20; Rom. i. 30</A>.</P>
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<P>
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2. Hence learn,
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(1.) The best Christians have need to be cautioned and warned against
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the worst sins, such as malice, hypocrisy, envy. They are but
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sanctified in part, and are still liable to temptations.
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(2.) Our best services towards God will neither please him nor profit
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us if we be not conscientious in our duties to men. The sins here
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mentioned are offences against the second table. These must be laid
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aside, or else we cannot receive the word of God as we ought to do.
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(3.) Whereas it is said <I>all malice, all guile,</I> learn, That one
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sin, not laid aside, will hinder our spiritual profit and everlasting
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welfare.
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(4.) Malice, envy, hatred, hypocrisy, and evil-speaking, generally go
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together. Evil-speaking is a sign that malice and guile lie in the
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heart; and all of them combine to hinder our profiting by the word of
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God.</P>
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<P>
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II. The apostle, like a wise physician, having prescribed the purging
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out of vicious humours, goes on to direct to wholesome and regular
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food, that they may grow thereby. The duty exhorted to is a strong and
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constant desire for the <I>word of God,</I> which word is here called
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<I>reasonable milk,</I> only, this phrase not being proper English, our
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translators rendered it <I>the milk of the word,</I> by which we are to
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understand food proper for the soul, or a reasonable creature, whereby
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the mind, not the body, is nourished and strengthened. This milk of the
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word must be <I>sincere,</I> not adulterated by the mixtures of men,
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who often corrupt the word of God,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+2:17">2 Cor. ii. 17</A>.
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The manner in which they are to desire this sincere milk of the word is
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stated thus: <I>As new-born babes.</I> He puts them in mind of their
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regeneration. A new life requires suitable food. They, being newly
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born, must desire the milk of the word. Infants desire common milk, and
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their desires towards it are fervent and frequent, arising from an
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impatient sense of hunger, and accompanied with the best endeavours of
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which the infant is capable. Such must Christians' desires be for the
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word of God: and that for this end, that they may grow thereby, that we
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may improve in grace and the knowledge of our Lord and Saviour,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+3:18">2 Pet. iii. 18</A>.
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Learn,
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1. Strong desires and affections to the word of God are a sure evidence
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of a person's being born again. If they be such desires as the babe has
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for the milk, they prove that the person is new-born. They are the
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lowest evidence, but yet they are certain.
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2. Growth and improvement in wisdom and grace are the design and desire
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of every Christian; all spiritual means are for edification and
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improvement. The word of God, rightly used, does not leave a man as it
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finds him, but improves and makes him better.</P>
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<P>
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III. He adds an argument from their own experience: <I>If so be,</I> or
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<I>since that,</I> or <I>forasmuch as, you have tasted that the Lord is
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gracious,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:3"><I>v.</I> 3</A>.
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The apostle does not express a doubt, but affirms that these good
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Christians had tasted the goodness of God, and hence argues with them.
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"You ought to lay aside these vile sins
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:1"><I>v.</I> 1</A>);
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you ought to desire the word of God; you ought to grow thereby, since
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you cannot deny but that you have tasted that the Lord is gracious."
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The
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:4">next verse</A>
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assures us that the Lord here spoken of is the Lord Jesus Christ. Hence
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learn,
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1. Our Lord Jesus Christ is very gracious to his people. He is in
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himself infinitely good; he is very kind, free, and merciful to
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miserable sinners; he is pitiful and good to the undeserving; he has in
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him a fulness of grace.
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2. The graciousness of our Redeemer is best discovered by an
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experimental taste of it. There must be an immediate application of the
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object to the organ of taste; we cannot taste at a distance, as we may
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see, and hear, and smell. To taste the graciousness of Christ
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experimentally supposes our being united to him by faith, and then we
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may taste his goodness in all his providences, in all our spiritual
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concerns, in all our fears and temptations, in his word and worship
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every day.
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3. The best of God's servants have in this life but a taste of the
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grace of Christ. A taste is but a little; it is not a draught, nor does
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it satisfy. It is so with the consolations of God in this life.
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4. The word of God is the great instrument whereby he discovers and
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communicates his grace to men. Those who feed upon the sincere milk of
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the word taste and experience most of his grace. In our converses with
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his word we should endeavour always to understand and experience more
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and more of his grace.</P>
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<A NAME="1Pe2_4"> </A>
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<A NAME="1Pe2_5"> </A>
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<A NAME="1Pe2_6"> </A>
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<A NAME="1Pe2_7"> </A>
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<A NAME="1Pe2_8"> </A>
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<A NAME="1Pe2_9"> </A>
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<A NAME="1Pe2_10"> </A>
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<A NAME="1Pe2_11"> </A>
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<A NAME="1Pe2_12"> </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>The Living Stone; Cautions against Sensuality.</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>4 To whom coming, <I>as unto</I> a living stone, disallowed indeed
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of men, but chosen of God, <I>and</I> precious,
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5 Ye also, as lively stones, are built up a spiritual house, an
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holy priesthood, to offer up spiritual sacrifices, acceptable to
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God by Jesus Christ.
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6 Wherefore also it is contained in the scripture, Behold, I
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lay in Sion a chief corner stone, elect, precious: and he that
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believeth on him shall not be confounded.
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7 Unto you therefore which believe <I>he is</I> precious: but unto
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them which be disobedient, the stone which the builders
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disallowed, the same is made the head of the corner,
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8 And a stone of stumbling, and a rock of offence, <I>even to
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them</I> which stumble at the word, being disobedient: whereunto
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also they were appointed.
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9 But ye <I>are</I> a chosen generation, a royal priesthood, a holy
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nation, a peculiar people; that ye should show forth the praises
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of him who hath called you out of darkness into his marvellous
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light:
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10 Which in time past <I>were</I> not a people, but <I>are</I> now the
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people of God: which had not obtained mercy, but now have
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obtained mercy.
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11 Dearly beloved, I beseech <I>you</I> as strangers and pilgrims,
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abstain from fleshly lusts, which war against the soul;
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12 Having your conversation honest among the Gentiles: that,
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whereas they speak against you as evildoers, they may by <I>your</I>
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good works, which they shall behold, glorify God in the day of
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visitation.
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</FONT></P>
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<P>
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I. The apostle here gives us a description of Jesus Christ as a living
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stone; and though to a capricious wit, or an infidel, this description
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may seem rough and harsh, yet to the Jews, who placed much of their
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religion in their magnificent temple, and who understood the
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prophetical style, which calls the Messiah <I>a stone</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+8:14,28:16">Isa. viii. 14; xxviii. 16</A>),
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it would appear very elegant and proper.</P>
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<P>
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1. In this metaphorical description of Jesus Christ, he is called a
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stone, to denote his invincible strength and everlasting duration, and
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to teach his servants that he is their protection and security, the
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foundation on which they are built, and a rock of offence to all their
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enemies. He is the living stone, having eternal life in himself, and
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being the prince of life to all his people. The reputation and respect
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he has with God and man are very different. He is disallowed of men,
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reprobated or rejected by his own countrymen the Jews, and by the
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generality of mankind; but chosen of God, separated and fore-ordained
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to be the foundation of the church (as
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:20"><I>ch.</I> i. 20</A>),
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and precious, a most honourable, choice, worthy person in himself, in
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the esteem of God, and in the judgment of all who believe on him. To
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this person so described we are obliged to come: <I>To whom coming,</I>
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not by a local motion, for that is impossible since his exaltation, but
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by faith, whereby we are united to him at first, and draw nigh to him
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afterwards. Learn,
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(1.) Jesus Christ is the very foundation-stone of all our hopes and
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happiness. He communicates the true knowledge of God
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+11:27">Matt. xi. 27</A>);
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by him we have access to the Father
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+14:6">John xiv. 6</A>),
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and through him are made partakers of all spiritual blessings,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+1:3">Eph. i. 3</A>.
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(2.) Men in general disallow and reject Jesus Christ; they slight him,
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dislike him, oppose and refuse him, as scripture and experience
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declare,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+53:3">Isa. liii. 3</A>.
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(3.) However Christ may be disallowed by an ungrateful world, yet he is
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chosen of God, and precious in his account. He is chosen and fixed
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upon to be the Lord of the universe, the head of the church, the
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Saviour of his people, and the Judge of the world. He is precious in
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the excellency of his nature, the dignity of his office, and the
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gloriousness of his services.
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(4.) Those who expect mercy from this gracious Redeemer must come to
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him, which is our act, though done by God's grace--an act of the soul,
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not of the body--a real endeavour, not a fruitless wish.</P>
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<P>
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2. Having described Christ as the foundation, the apostle goes on to
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speak of the superstructure, the materials built upon him: <I>You also,
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as living stones, are built up,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:6"><I>v.</I> 6</A>.
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The apostle is recommending the Christian church and constitution to
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these dispersed Jews. It was natural for them to object that the
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Christian church had no such glorious temple, nor such a numerous
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priesthood; but its dispensation was mean, the services and sacrifices
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of it having nothing of the pomp and grandeur which the Jewish
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dispensation had. To this the apostle answers that the Christian church
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is a much nobler fabric than the Jewish temple; it is a living temple,
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consisting not of dead materials, but of living parts. Christ, the
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foundation, is a living stone. Christians are lively stones, and these
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make a spiritual house, and they are a holy priesthood; and, though
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they have no bloody sacrifices of beasts to offer, yet they have much
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better and more acceptable, and they have an altar too on which to
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present their offerings; for they offer spiritual sacrifices,
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acceptable to God by Jesus Christ. Learn,
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(1.) All sincere Christians have in them a principle of spiritual life
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communicated to them from Christ their head: therefore, as he is called
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a living stone, so they are called lively, or living stones; not dead
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in trespasses and sins, but alive to God by regeneration and the
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working of the divine Spirit.
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(2.) The church of God is a spiritual house. The foundation is Christ,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+2:22">Eph. ii. 22</A>.
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It is a house for its strength, beauty, variety of parts, and
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usefulness of the whole. It is spiritual foundation, Christ Jesus,--in
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the materials of it, spiritual persons,--in its furniture, the graces
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of the Spirit,--in its connection, being held together by the Spirit of
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God and by one common faith,--and in its use, which is spiritual work,
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to offer up spiritual sacrifices. This house is daily built up, every
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part of it improving, and the whole supplied in every age by the
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addition of new particular members.
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(3.) All good Christians are a holy priesthood. The apostle speaks here
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of the generality of Christians, and tells them they are a holy
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priesthood; they are all select persons, sacred to God, serviceable to
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others, well endowed with heavenly gifts and graces, and well employed.
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(4.) This holy priesthood must and will offer up spiritual sacrifices
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to God. The spiritual sacrifices which Christians are to offer are
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their bodies, souls, affections, prayers, praises, alms, and other
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duties.
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(5.) The most spiritual sacrifices of the best men are not acceptable
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to God, but through Jesus Christ; he is the only great high priest,
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through whom we and our services can be accepted; therefore bring all
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your oblations to him, and by him present them to God.</P>
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<P>
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II. He confirms what he had asserted of Christ being a <I>living
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stone,</I> &c., from
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+28:16">Isa. xxviii. 16</A>.
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Observe the manner of the apostle's quoting scripture, not by book,
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chapter, and verse; for these distinctions were not then made, so no
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more was said than a reference to Moses, David, or the prophets, except
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once a particular psalm was named,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+13:33">Acts xiii. 33</A>.
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In their quotations they kept rather to the sense than the words of
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scripture, as appears from what is recited from the prophet in this
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|
place. He does not quote the scripture, neither the Hebrew nor LXX.,
|
|
word for word, yet makes a just and true quotation. The true sense of
|
|
scripture may be justly and fully expressed in other than in
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scripture--words. <I>It is contained.</I> The verb is active, but our
|
|
translators render it passively, to avoid the difficulty of finding a
|
|
nominative case for it, which had puzzled so many interpreters before
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|
them. The matter of the quotation is this, <I>Behold, I lay in
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Zion.</I> Learn,
|
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|
1. In the weighty matters of religion we must depend entirely upon
|
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scripture--proof; Christ and his apostles appealed to Moses, David, and
|
|
the ancient prophets. The word of God is the only rule God hath given
|
|
us. It is a perfect and sufficient rule.
|
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2. The accounts that God hath given us in scripture concerning his Son
|
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Jesus Christ are what require our strictest attention. <I>Behold, I
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lay,</I> &c. John calls for the like attention,
|
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:29">John i. 29</A>.
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These demands of attention to Christ show us the excellency of the
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matter, the importance of it, and our stupidity and dulness.
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3. The constituting of Christ Jesus head of the church is an eminent
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|
work of God: <I>I lay in Zion.</I> The setting up of the pope for the
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|
head of the church is a human contrivance and an arrogant presumption;
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Christ only is the foundation and head of the church of God.
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4. Jesus Christ is the chief corner-stone that God hath laid in his
|
|
spiritual building. The corner-stone stays inseparably with the
|
|
building, supports it, unites it, and adorns it. So does Christ by his
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holy church, his spiritual house.
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5. Jesus Christ is the corner-stone for the support and salvation of
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none but such as are his sincere people: none but Zion, and such as are
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of Zion; not for Babylon, not for his enemies.
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6. True faith in Jesus Christ is the only way to prevent a man's utter
|
|
confusion. Three things put a man into great confusion, and faith
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prevents them all--disappointment, sin, and judgment. Faith has a
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remedy for each.</P>
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<P>
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III. He deduces an important inference,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:7"><I>v.</I> 7</A>.
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Jesus Christ is said to be the chief corner-stone. Hence the apostle
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infers with respect to good men, "To you therefore who believe he is
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|
precious, or he is an honour. Christ is the crown and honour of a
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|
Christian; you who believe will be so far from being ashamed of him
|
|
that you will boast of him and glory in him for ever." As to wicked
|
|
men, the disobedient will go on to disallow and reject Jesus Christ;
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|
but God is resolved that he shall be, in despite of all opposition, the
|
|
head of the corner. Learn,
|
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|
1. Whatever is by just and necessary consequence deduced from
|
|
scripture may be depended upon with as much certainty as if it were
|
|
contained in express words of scripture. The apostle draws an inference
|
|
from the prophet's testimony. The prophet did not expressly say so, but
|
|
yet he said that from which the consequence was unavoidable. Our
|
|
Saviour bids them search the scriptures, because they testified of him;
|
|
and yet no place in those scriptures to which he there refers them said
|
|
that Jesus of Nazareth was the Messiah. Yet those scriptures do say
|
|
that he who should be born of a virgin, before the sceptre departed
|
|
from Judah, during the second temple, and after Daniel's seventy weeks,
|
|
was the Messiah; but such was Jesus Christ: to collect this conclusion
|
|
one must make use of reason, history, eye-sight, experience, and yet it
|
|
is an infallible scripture--conclusion notwithstanding.
|
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2. The business of a faithful minister is to apply general truths to
|
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the particular condition and state of his hearers. The apostle quotes a
|
|
passage
|
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|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:6"><I>v.</I> 6</A>)
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out of the prophet, and applies it severally to good and bad. This
|
|
requires wisdom, courage, and fidelity; but it is very profitable to
|
|
the hearers.
|
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|
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3. Jesus Christ is exceedingly precious to all the faithful. The
|
|
majesty and grandeur of his person, the dignity of his office, his near
|
|
relation, his wonderful works, his immense love--every thing engages
|
|
the faithful to the highest esteem and respect for Jesus Christ.
|
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|
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4. Disobedient people have no true faith. By disobedient people
|
|
understand those that are unpersuadable, incredulous, and impenitent.
|
|
These may have some right notions, but no solid faith.
|
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|
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5. Those that ought to be builders of the church of Christ are often
|
|
the worst enemies that Christ has in the world. In the Old Testament
|
|
the false prophets did the most mischief; and in the New Testament the
|
|
greatest opposition and cruelty that Christ met with were from the
|
|
scribes, pharisees, chief priests, and those who pretended to build and
|
|
take care of the church. Still the hierarchy of Rome is the worst
|
|
enemy in the world to Jesus Christ and his interest.
|
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|
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6. God will carry on his own work, and support the interest of Jesus
|
|
Christ in the world, notwithstanding the falseness of pretended friends
|
|
and the opposition of his worst enemies.</P>
|
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|
<P>
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IV. The apostle adds a further description, still preserving the
|
|
metaphor of a stone,
|
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:8"><I>v.</I> 8</A>.
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The words are taken from
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+8:13,14">Isa. viii. 13, 14</A>,
|
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<I>Sanctify the Lord of hosts himself--and he shall be for a stone of
|
|
stumbling, and for a rock of offence,</I> whence it is plain that Jesus
|
|
Christ is the Lord of hosts, and consequently the most high God.
|
|
Observe,</P>
|
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|
<P>
|
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1. The builders, the chief-priests, refused him, and the people
|
|
followed their leaders; and so Christ became to them <I>a stone of
|
|
stumbling, and a rock of offence,</I> at which they stumbled and hurt
|
|
themselves; and in return he fell upon them as a mighty stone or rock,
|
|
and punished them with destruction.
|
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+12:44">Matt. xii. 44</A>,
|
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|
<I>Whosoever shall fall on this stone shall be broken; but on
|
|
whomsoever it shall fall it will grind him to powder.</I> Learn,
|
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|
|
(1.) All those that are disobedient take offense at the word of God:
|
|
<I>They stumble at the word, being disobedient.</I> They are offended
|
|
with Christ himself, with his doctrine and the purity of his precepts;
|
|
but the Jewish doctors more especially stumbled at the meanness of his
|
|
appearance and the proposal of trusting only to him for their
|
|
justification before God. They could not be brought to seek
|
|
justification by faith, but as it were by the works of the law; <I>for
|
|
they stumbled at that stumbling-stone,</I>
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+9:32">Rom. ix. 32</A>.
|
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(2.) The same blessed Jesus who is the author of salvation to some is
|
|
to others the occasion of their sin and destruction. <I>He is set for
|
|
the rising and fall of many in Israel.</I> He is not the author of
|
|
their sin, but only the occasion of it; their own disobedience makes
|
|
them stumble at him and reject him, which he punishes, as a judge, with
|
|
destruction. Those who reject him as a Saviour will split upon him as a
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|
Rock.
|
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|
|
(3.) God himself hath appointed everlasting destruction to all those
|
|
who <I>stumble at the word, being disobedient.</I> All those who go on
|
|
resolutely in their infidelity and contempt of the gospel are appointed
|
|
to eternal destruction; and God from eternity knows who they are.
|
|
|
|
(4.) To see the Jews generally rejecting Christ, and multitudes in all
|
|
ages slighting him, ought not to discourage us in our love and duty to
|
|
him; for this had been foretold by the prophets long ago, and is a
|
|
confirmation of our faith both in the scriptures and in the
|
|
Messiah.</P>
|
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|
|
<P>
|
|
|
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2. Those who received him were highly privileged,
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:9"><I>v.</I> 9</A>.
|
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|
The Jews were exceedingly tender of their ancient privileges, of being
|
|
the only people of God, taken into a special covenant with him, and
|
|
separated from the rest of the world. "Now," say they, "if we submit to
|
|
the gospel--constitution, we shall lose all this, and stand upon the
|
|
same level with the Gentiles."</P>
|
|
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|
<P>
|
|
|
|
(1.) To this objection the apostle answers, that if they did not submit
|
|
they were ruined
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:7,8"><I>v.</I> 7, 8</A>),
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|
|
|
but that if they did submit they should lose no real advantage, but
|
|
continue still what they desired to be, <I>a chosen generation, a royal
|
|
priesthood,</I> &c. Learn,
|
|
|
|
[1.] All true Christians <I>are a chosen generation;</I> they all make
|
|
one family, a sort and species of people distinct from the common
|
|
world, of another spirit, principle, and practice, which they could
|
|
never be if they were not chosen in Christ to be such, and sanctified
|
|
by his Spirit.
|
|
|
|
[2.] All the true servants of Christ are a royal priesthood. They are
|
|
royal in their relation to God and Christ, in their power with God, and
|
|
over themselves and all their spiritual enemies; they are princely in
|
|
the improvements and the excellency of their own spirits, and in their
|
|
hopes and expectations; they are a royal priesthood, separated from sin
|
|
and sinners, consecrated to God, and offering to God spiritual services
|
|
and oblations, acceptable to God through Jesus Christ.
|
|
|
|
[3.] All Christians, wheresoever they be, compose one holy nation. They
|
|
are one nation, collected under one head, agreeing in the same manners
|
|
and customs, and governed by the same laws; and they are a holy nation,
|
|
because consecrated and devoted to God, renewed and sanctified by his
|
|
Holy Spirit.
|
|
|
|
[4.] It is the honour of the servants of Christ that they are God's
|
|
peculiar people. They are the people of his acquisition, choice, care,
|
|
and delight. These four dignities of all genuine Christians are not
|
|
natural to them; for their first state is a state of horrid darkness,
|
|
but they are effectually called out of darkness into a state of
|
|
marvellous light, joy, pleasure, and prosperity, with this intent and
|
|
view, that they should show forth, by words and actions, the virtues
|
|
and praises of him who hath called them.</P>
|
|
|
|
<P>
|
|
|
|
(2.) To make this people content, and thankful for the great mercies
|
|
and dignities brought unto them by the gospel, the apostle advises them
|
|
to compare their former and their present state. Time was when they
|
|
were not a people, nor had they obtained mercy, but they were solemnly
|
|
disclaimed and divorced
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+3:8,Ho+1:6,9">Jer. iii. 8; Hos. i. 6, 9</A>);
|
|
|
|
but now they are taken in again to be the people of God, and have
|
|
obtained mercy. Learn,
|
|
|
|
[1.] The best people ought frequently to look back upon what they were
|
|
in time past.
|
|
|
|
[2.] The people of God are the most valuable people in the world; all
|
|
the rest are not a people, good for little.
|
|
|
|
[3.] To be brought into the number of the people of God is a very great
|
|
mercy, and it may be obtained.</P>
|
|
|
|
<P>
|
|
|
|
V. He warns them to beware of fleshly lusts,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:11"><I>v.</I> 11</A>.
|
|
|
|
Even the best of men, <I>the chosen generation, the people of God,</I>
|
|
need an exhortation to abstain from the worst sins, which the apostle
|
|
here proceeds most earnestly and affectionately to warn them against.
|
|
Knowing the difficulty, and yet the importance of the duty, he uses his
|
|
utmost interest in them: <I>Dearly beloved, I beseech you.</I> The duty
|
|
is to abstain from, and to suppress, the first inclination or rise of
|
|
fleshly lusts. Many of them proceed from the corruption of nature, and
|
|
in their exercise depend upon the body, gratifying some sensual
|
|
appetite or inordinate inclination of the flesh. These Christians ought
|
|
to avoid, considering,
|
|
|
|
1. The respect they have with God and good men: They are <I>dearly
|
|
beloved.</I>
|
|
|
|
2. Their condition in the world: <I>They are strangers and
|
|
pilgrims,</I> and should not impede their passage by giving into the
|
|
wickedness and lusts of the country through which they pass.
|
|
|
|
3. The mischief and danger these sins do: "<I>They war against the
|
|
soul;</I> and therefore your souls ought to war against them." Learn,
|
|
|
|
(1.) The grand mischief that sin does to man is this, it <I>wars
|
|
against the soul;</I> it destroys the moral liberty of the soul; it
|
|
weakens and debilitates the soul by impairing its faculties; it robs
|
|
the soul of its comfort and peace; it debases and destroys the dignity
|
|
of the soul, hinders its present prosperity, and plunges it into
|
|
everlasting misery.
|
|
|
|
(2.) Of all sorts of sin, none are more injurious to the soul than
|
|
<I>fleshly lusts.</I> Carnal appetites, lewdness, and sensuality, are
|
|
most odious to God, and destructive to man's soul. It is a sore
|
|
judgment to be given up to them.</P>
|
|
|
|
<P>
|
|
|
|
VI. He exhorts them further to adorn their profession by an honest
|
|
conversation. Their conversation in every turn, every instance, and
|
|
every action of their lives, ought to be honest; that is, good, lovely,
|
|
decent, amiable, and without blame: and that because they lived among
|
|
the Gentiles, people of another religion, and who were inveterate
|
|
enemies to them, who did already slander them and constantly spoke evil
|
|
of them <I>as of evil-doers.</I> "A clean, just, good conversation may
|
|
not only stop their mouths, but may possibly be a means to bring them
|
|
to glorify God, and turn to you, when they shall see you excel all
|
|
others in good works. They now call you evil-doers; vindicate
|
|
yourselves by good works, this is the way to convince them. There is a
|
|
day of visitation coming, wherein God may call them by his word and his
|
|
grace to repentance; and then they will glorify God, and applaud you,
|
|
for your excellent conversation,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+1:68">Luke i. 68</A>.
|
|
|
|
When the gospel shall come among them, and take effect, a good
|
|
conversation will encourage them in their conversion, but an evil one
|
|
will obstruct it." Note,
|
|
|
|
1. A Christian profession should be attended with an honest
|
|
conversation,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+4:8">Phil. iv. 8</A>.
|
|
|
|
2. It is the common lot of the best Christians to be evil spoken of by
|
|
wicked men.
|
|
|
|
3. Those that are under God's gracious visitation immediately change
|
|
their opinion of good people, glorifying God and commending those whom
|
|
before they railed at as evil-doers.</P>
|
|
|
|
<A NAME="1Pe2_13"> </A>
|
|
<A NAME="1Pe2_14"> </A>
|
|
<A NAME="1Pe2_15"> </A>
|
|
<A NAME="1Pe2_16"> </A>
|
|
<A NAME="1Pe2_17"> </A>
|
|
<A NAME="1Pe2_18"> </A>
|
|
<A NAME="1Pe2_19"> </A>
|
|
<A NAME="1Pe2_20"> </A>
|
|
<A NAME="1Pe2_21"> </A>
|
|
<A NAME="1Pe2_22"> </A>
|
|
<A NAME="1Pe2_23"> </A>
|
|
<A NAME="1Pe2_24"> </A>
|
|
<A NAME="1Pe2_25"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Submission to Magistrates; Various Exhortations; Christ's Example as a Sufferer.</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>13 Submit yourselves to every ordinance of man for the Lord's
|
|
sake: whether it be to the king, as supreme;
|
|
14 Or unto governors, as unto them that are sent by him for the
|
|
punishment of evildoers, and for the praise of them that do well.
|
|
15 For so is the will of God, that with well doing ye may put
|
|
to silence the ignorance of foolish men:
|
|
16 As free, and not using <I>your</I> liberty for a cloak of
|
|
maliciousness, but as the servants of God.
|
|
17 Honour all <I>men.</I> Love the brotherhood. Fear God. Honour the
|
|
king.
|
|
18 Servants, <I>be</I> subject to <I>your</I> masters with all fear; not
|
|
only to the good and gentle, but also to the froward.
|
|
19 For this <I>is</I> thankworthy, if a man for conscience toward
|
|
God endure grief, suffering wrongfully.
|
|
20 For what glory <I>is it,</I> if, when ye be buffeted for your
|
|
faults, ye shall take it patiently? but if, when ye do well, and
|
|
suffer <I>for it,</I> ye take it patiently, this <I>is</I> acceptable with
|
|
God.
|
|
21 For even hereunto were ye called: because Christ also
|
|
suffered for us, leaving us an example, that ye should follow his
|
|
steps:
|
|
22 Who did no sin, neither was guile found in his mouth:
|
|
23 Who, when he was reviled, reviled not again; when he
|
|
suffered, he threatened not; but committed <I>himself</I> to him that
|
|
judgeth righteously:
|
|
24 Who his own self bare our sins in his own body on the tree,
|
|
that we, being dead to sins, should live unto righteousness: by
|
|
whose stripes ye were healed.
|
|
25 For ye were as sheep going astray; but are now returned unto
|
|
the Shepherd and Bishop of your souls.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The general rule of a Christian conversation is this, it must be
|
|
honest, which it cannot be if there be not a conscientious discharge of
|
|
all relative duties. The apostle here particularly treats of these
|
|
distinctly.</P>
|
|
|
|
<P>
|
|
|
|
I. The case of subjects. Christians were not only reputed innovators in
|
|
religion, but disturbers of the state; it was highly necessary,
|
|
therefore, that the apostle should settle the rules and measures of
|
|
obedience to the civil magistrate, which he does here, where,</P>
|
|
|
|
<P>
|
|
|
|
1. The duty required is submission, which comprises loyalty and
|
|
reverence to their persons, obedience to their just laws and commands,
|
|
and subjection to legal penalties.</P>
|
|
|
|
<P>
|
|
|
|
2. The persons or objects to whom this submission is due are described,
|
|
|
|
(1.) More generally: <I>Every ordinance of man.</I> Magistracy is
|
|
certainly of divine right; but the particular form of government, the
|
|
power of the magistrate, and the persons who are to execute this power,
|
|
are of human institution, and are governed by the laws and
|
|
constitutions of each particular country; and this is a general rule,
|
|
binding in all nations, let the established form of be what it will.
|
|
|
|
(2.) Particularly: <I>To the king, as supreme,</I> first in dignity and
|
|
most eminent in degree; the king is a legal person, not a tyrant: <I>or
|
|
unto governors,</I> deputies, proconsuls, rulers of provinces, who
|
|
<I>are sent by him,</I> that is, commissioned by him to govern.</P>
|
|
|
|
<P>
|
|
|
|
3. The reasons to enforce this duty are,</P>
|
|
|
|
<P>
|
|
|
|
(1.) <I>For the Lord's sake,</I> who had ordained magistracy for the
|
|
good of mankind, who has required obedience and submission
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:1-14">Rom. xiii.</A>),
|
|
|
|
and whose honour is concerned in the dutiful behavior of subjects to
|
|
their sovereigns.</P>
|
|
|
|
<P>
|
|
|
|
(2.) From the end and use of the magistrate's office, which are, to
|
|
punish evil-doers, and to praise and encourage all those that do well.
|
|
They were appointed for the good of societies; and, where this end is
|
|
not pursued, the fault is not in their institution but their practice.
|
|
|
|
[1.] True religion is the best support of civil government; it requires
|
|
submission for the Lord's sake, and for conscience' sake.
|
|
|
|
[2.] All the punishments, and all the magistrates in the world, cannot
|
|
hinder but there will be evil-doers in it.
|
|
|
|
[3.] The best way the magistrate can take to discharge his own duty,
|
|
and to amend the world, is to punish well and reward well.</P>
|
|
|
|
<P>
|
|
|
|
(3.) Another reason why Christians should submit to the evil magistrate
|
|
is because it <I>is the will of God,</I> and consequently their duty;
|
|
and because it is the way to put to silence the malicious slanders of
|
|
ignorant and foolish men,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:15"><I>v.</I> 15</A>.
|
|
|
|
Learn,
|
|
|
|
[1.] <I>The will of God is,</I> to a good man, the strongest reason for
|
|
any duty.
|
|
|
|
[2.] Obedience to magistrates is a considerable branch of a Christian's
|
|
duty: <I>So is the will of God.</I>
|
|
|
|
[3.] A Christian must endeavour, in all relations, to behave himself so
|
|
as to put to silence the unreasonable reproaches of the most ignorant
|
|
and foolish men.
|
|
|
|
[4.] Those who speak against religion and religious people are ignorant
|
|
and foolish.</P>
|
|
|
|
<P>
|
|
|
|
(4.) He reminds them of the spiritual nature of Christian liberty. The
|
|
Jews, from
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+17:15">Deut. xvii. 15</A>,
|
|
|
|
concluded that they were bound to obey no sovereign but one <I>taken
|
|
from their own brethren;</I> and the converted Jews thought they were
|
|
free from subjection by their relation to Christ. To prevent their
|
|
mistakes, the apostle tells the Christians that they were free, but
|
|
from what? Not from duty or obedience to God's law, which requires
|
|
subjection to the civil magistrate. They were free spiritually from the
|
|
bondage of sin and Satan, and the ceremonial law; but they must not
|
|
make their Christian liberty a cloak or covering for any wickedness, or
|
|
for the neglect of any duty towards God or towards their superiors, but
|
|
must still remember they were <I>the servants of God.</I> Learn,
|
|
|
|
[1.] All the servants of Christ are free men
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+8:36">John viii. 36</A>);
|
|
|
|
they are <I>free</I> from Satans' dominion, the law's condemnation, the
|
|
wrath of God, the uneasiness of duty, and the terrors of death.
|
|
|
|
[2.] The servants of Jesus Christ ought to be very careful not to abuse
|
|
their Christian liberty; they must not make it a cover or cloak for any
|
|
wickedness against God or disobedience to superiors.</P>
|
|
|
|
<P>
|
|
|
|
4. The apostle concludes his discourse concerning the duty of subjects
|
|
with four admirable precepts:--
|
|
|
|
(1.) <I>Honour all men.</I> A due respect is to be given to all men;
|
|
the poor are not to be despised
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+17:5">Prov. xvii. 5</A>);
|
|
|
|
the wicked must be honoured, not for their wickedness, but for any
|
|
other qualities, such as wit, prudence, courage, eminency of
|
|
employment, or the hoary head. Abraham, Jacob, Samuel, the prophets,
|
|
and the apostles, never scrupled to give due honour to bad men.
|
|
|
|
(2.) <I>Love the brotherhood.</I> All Christians are a fraternity,
|
|
united to Christ the head, alike disposed and qualified, nearly related
|
|
in the same interest, having communion one with another, and going to
|
|
the same home; they should therefore love one another with an especial
|
|
affection.
|
|
|
|
(3.) <I>Fear God</I> with the highest reverence, duty, and submission;
|
|
if this be wanting, none of the other three duties can be performed as
|
|
they ought.
|
|
|
|
(4.) <I>Honour the king</I> with that highest honour that is peculiarly
|
|
due to him above other men.</P>
|
|
|
|
<P>
|
|
|
|
II. The case of servants wanted an apostolical determination as well as
|
|
that of subjects, for they imagined that their Christian liberty set
|
|
them free from their unbelieving and cruel masters; to this the apostle
|
|
answers, <I>Servants, be subject,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:18"><I>v.</I> 18</A>.
|
|
|
|
By <I>servants</I> he means those who were strictly such, whether
|
|
hired, or bought with money, or taken in the wars, or born in the
|
|
house, or those who served by contract for a limited time, as
|
|
apprentices. Observe,</P>
|
|
|
|
<P>
|
|
|
|
1. He orders them to <I>be subject,</I> to do their business faithfully
|
|
and honestly, to conduct themselves, as inferiors ought, with reverence
|
|
and affection, and to submit patiently to hardships and inconveniences.
|
|
This subjection they owe to their masters, who have a right to their
|
|
service; and that <I>not only to the good and gentle,</I> such as use
|
|
them well and abate somewhat of their right, but even to the crooked
|
|
and perverse, who are scarcely to be pleased at all. Learn,
|
|
|
|
(1.) Servants ought to behave themselves to their masters with
|
|
submission, and fear of displeasing them.
|
|
|
|
(2.) The sinful misconduct of one relation does not justify the sinful
|
|
behaviour of the other; the servant is bound to do his duty, though the
|
|
master be sinfully froward and perverse.
|
|
|
|
(3.) Good people are meek and gentle to their servants and inferiors.
|
|
Our holy apostle shows his love and concern for the souls of poor
|
|
servants, as well as for higher people. Herein he ought to be imitated
|
|
by all inferior ministers, who should distinctly apply their counsels
|
|
to the lower, the meaner, the younger, and the poorer sort of their
|
|
hearers, as well as others.</P>
|
|
|
|
<P>
|
|
|
|
2. Having charged them to be subject, he condescends to reason with
|
|
them about it.</P>
|
|
|
|
<P>
|
|
|
|
(1.) If they were patient under their hardships, while they suffered
|
|
unjustly, and continued doing their duty to their unbelieving and
|
|
untoward masters, this would e acceptable to God, and he would reward
|
|
all that they suffered for conscience towards him; but to be patient
|
|
when they were justly chastised would deserve no commendation at all;
|
|
it is only <I>doing well, and suffering patiently for that, which is
|
|
acceptable with God,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:19,20"><I>v.</I> 19, 20</A>.
|
|
|
|
Learn,
|
|
|
|
[1.] There is no condition so mean but a man may live conscientiously
|
|
in it, and glorify God in it; the meanest servant may do so.
|
|
|
|
[2.] The most conscientious persons are very often the greatest
|
|
sufferers. <I>For conscience towards God, they suffer wrongfully; they
|
|
do well, and suffer for it;</I> but sufferers of this sort are
|
|
praiseworthy, they do honour to God and to religion, and they are
|
|
accepted of him; and this is their highest support and satisfaction.
|
|
|
|
[3.] Deserved sufferings must be endured with patience: <I>If you are
|
|
buffeted for your faults, you</I> must <I>take it patiently.</I>
|
|
Sufferings in this world are not always pledges of our future
|
|
happiness; if children or servants be rude and undutiful, and suffer
|
|
for it, this will neither be acceptable with God nor procure the praise
|
|
of men.</P>
|
|
|
|
<P>
|
|
|
|
(2.) More reasons are given to encourage Christian servants to patience
|
|
under unjust sufferings,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:21"><I>v.</I> 21</A>.
|
|
|
|
[1.] From their Christian calling and profession: <I>Hereunto were you
|
|
called.</I>
|
|
|
|
[2.] From the example of Christ, who <I>suffered for us,</I> and so
|
|
became our <I>example, that we should follow his steps,</I> whence
|
|
learn, <I>First,</I> Good Christians are a sort of people called to be
|
|
sufferers, and therefore they must expect it; by the terms of
|
|
Christianity they are bound to deny themselves, and take up the cross;
|
|
they are called by the commands of Christ, by the dispensations of
|
|
Providence, and by the preparations of divine grace; and, by the
|
|
practice of Jesus Christ, they are bound to suffer when thus called to
|
|
it. <I>Secondly,</I> Jesus Christ <I>suffered for</I> you, or <I>for
|
|
us;</I> it was not the Father that suffered, but he whom the Father
|
|
sanctified, and sent into the world, for that end; it was both the body
|
|
and soul of Christ that suffered, and he suffered for us, in our stead
|
|
and for our good,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:24"><I>v.</I> 24</A>.
|
|
|
|
<I>Thirdly,</I> The sufferings of Christ should quiet us under the most
|
|
unjust and cruel sufferings we meet with in the world. He suffered
|
|
voluntarily, not for himself, but for us, with the utmost readiness,
|
|
with perfect patience, from all quarters, and all this though he was
|
|
God-man; shall not we sinners, who deserve the worst, submit to the
|
|
light afflictions of this life, which work for us unspeakable
|
|
advantages afterwards?</P>
|
|
|
|
<P>
|
|
|
|
3. The example of Christ's subjection and patience is here explained
|
|
and amplified: <I>Christ suffered,</I>
|
|
|
|
(1.) Wrongfully, and without cause; for he <I>did no sin,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:22"><I>v.</I> 22</A>.
|
|
|
|
<I>He had done no violence,</I> no injustice or wrong to any one--he
|
|
wrought no iniquity of any sort whatever; <I>neither was guile found in
|
|
his mouth</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+53:9">Isa. liii. 9</A>),
|
|
|
|
his words, as well as his actions, were all sincere, just, and right.
|
|
|
|
(2.) Patiently: <I>When he was reviled, he reviled not again</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:23"><I>v.</I> 23</A>);
|
|
|
|
when they blasphemed him, mocked him, called him foul names, he was
|
|
<I>dumb, and opened not his mouth;</I> when they went further, to real
|
|
injuries, beating, buffeting, and crowning him with thorns, <I>he
|
|
threatened not; but committed</I> both <I>himself</I> and his cause
|
|
<I>to God that judgeth righteously,</I> who would in time clear his
|
|
innocency, and avenge him on his enemies. Learn,
|
|
|
|
[1.] Our Blessed Redeemer was perfectly holy, and so free from sin that
|
|
no temptation, no provocation whatsoever, could extort from him so much
|
|
as the least sinful or indecent word.
|
|
|
|
[2.] Provocations to sin can never justify the commission of it. The
|
|
rudeness, cruelty, and injustice of enemies, will not justify
|
|
Christians in reviling and revenge; the reasons for sin can never be so
|
|
great, but we have always stronger reasons to avoid it.
|
|
|
|
[3.] The judgment of God will determine justly upon every man and every
|
|
cause; and thither we ought, with patience and resignation, to refer
|
|
ourselves.</P>
|
|
|
|
<P>
|
|
|
|
4. Lest any should think, from what is said,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:21-23"><I>v.</I> 21-23</A>,
|
|
|
|
that Christ's death was designed merely for an example of patience
|
|
under sufferings, the apostle here adds a more glorious design and
|
|
effect of it: <I>Who his own self,</I> &c., where note,
|
|
|
|
(1.) The person suffering--Jesus Christ: <I>His own self--in his own
|
|
body.</I> The expression <I>his own self</I> is emphatic, and necessary
|
|
to show that he verified all the ancient prophecies, to distinguish him
|
|
from the Levitical priests (who offered the blood of others, but he by
|
|
<I>himself purged our sins,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+1:3">Heb. i. 3</A>),
|
|
|
|
and to exclude all others from participation with him in the work of
|
|
man's redemption: it is added, <I>in his body;</I> not but that he
|
|
suffered in his soul
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+26:38">Matt. xxvi. 38</A>),
|
|
|
|
but the sufferings of the soul were inward and concealed, when those of
|
|
the body were visible and more obvious to the consideration of these
|
|
suffering servants, for whose sake this example is produced.
|
|
|
|
(2.) The sufferings he underwent were <I>stripes,</I> wounds, and
|
|
death, <I>the death of the cross</I>--servile and ignominious
|
|
punishments!
|
|
|
|
(3.) The reason of his sufferings: He <I>bore our sins,</I> which
|
|
teaches,
|
|
|
|
[1.] That Christ, in his sufferings, stood charged with our sins, as
|
|
one who had undertaken to put them away by <I>the sacrifice of
|
|
himself,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+53:6">Isa. liii. 6</A>.
|
|
|
|
[2.] That he bore the punishment of them, and thereby satisfied divine
|
|
justice.
|
|
|
|
[3.] That hereby he takes away our sins, and removes them away from us;
|
|
as the scape-goat did typically bear the sins of the people on his
|
|
head, and then carried them quite away,
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+16:21,22">Lev. xvi. 21, 22</A>),
|
|
|
|
so the Lamb of God does first bear our sins in his own body, and
|
|
thereby take away the sins of the world,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:29">John i. 29</A>.
|
|
|
|
(4.) The fruits of Christ's sufferings are,
|
|
|
|
[1.] Our sanctification, consisting of the death, the mortification of
|
|
sin, and a new holy life of righteousness, for both which we have an
|
|
example, and powerful motives and abilities also, from the death and
|
|
resurrection of Christ.
|
|
|
|
[2.] Our justification. Christ was bruised and crucified as an
|
|
expiatory sacrifice, and <I>by his stripes we are healed.</I> Learn,
|
|
<I>First,</I> Jesus Christ bore the sins of all his people, and
|
|
expiated them by his <I>death upon the cross. Secondly,</I> No man can
|
|
depend safely upon Christ, as having borne his sin and expiated his
|
|
guilt, till he dies unto sin and lives unto righteousness.</P>
|
|
|
|
<P>
|
|
|
|
5. The apostle concludes his advice to Christian servants, by putting
|
|
them in mind of the difference between their former and present
|
|
condition,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:25"><I>v.</I> 25</A>.
|
|
|
|
They <I>were as sheep going astray,</I> which represents,
|
|
|
|
(1.) Man's sin: he goes astray; it is his own act, he is not driven,
|
|
but does voluntary go astray.
|
|
|
|
(2.) His misery: he goes astray from the pasture, from the shepherd,
|
|
and from the flock, and so exposes himself to innumerable dangers.
|
|
|
|
(3.) Here is the recovery of these by conversion: <I>But are now
|
|
returned.</I> The word is passive, and shows that the return of a
|
|
sinner is the effect of divine grace. This return is from all their
|
|
errors and wanderings, to Christ, who is the true careful shepherd,
|
|
that loves his sheep, and laid down his life for them, who is the most
|
|
vigilant pastor, and bishop, or overseer of souls. Learn,
|
|
|
|
[1.] Sinners, before their conversion, are always going astray; their
|
|
life is a continued error.
|
|
|
|
[2.] Jesus Christ is the supreme shepherd and bishop of souls, who is
|
|
always resident with his flock, and watchful over them.
|
|
|
|
[3.] Those that expect the love and care of this universal pastor must
|
|
return to him, must die unto sin, and live unto righteousness.</P>
|
|
|
|
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