mh_parser/vol_split/60 - 1Peter/Chapter 2.xml

<div2 id="iPet.iii" n="iii" next="iPet.iv" prev="iPet.ii" progress="85.51%" title="Chapter II">
<h2 id="iPet.iii-p0.1">F I R S T   P E T E R.</h2>
<h3 id="iPet.iii-p0.2">CHAP. II.</h3>
<p class="intro" id="iPet.iii-p1">The general exhortation to holiness is continued,
and enforced by several reasons taken from the foundation on which
Christians are built, Jesus Christ, and from their spiritual
blessings and privileges in him. The means of obtaining it, the
word of God, is recommended, and all contrary qualities are
condemned, <scripRef id="iPet.iii-p1.1" osisRef="Bible:1Pet.2.1-1Pet.2.12" parsed="|1Pet|2|1|2|12" passage="1Pe 2:1-12">ver. 1-12</scripRef>.
Particular directions are given how subjects ought to obey the
magistrates, and servants their masters, patiently suffering in
well doing, in imitation of Christ, <scripRef id="iPet.iii-p1.2" osisRef="Bible:1Pet.2.13-1Pet.2.25" parsed="|1Pet|2|13|2|25" passage="1Pe 2:13-25">ver. 13, to the end</scripRef>.</p>
<scripCom id="iPet.iii-p1.3" osisRef="Bible:1Pet.2" parsed="|1Pet|2|0|0|0" passage="1Pe 2" type="Commentary"/>
<scripCom id="iPet.iii-p1.4" osisRef="Bible:1Pet.2.1-1Pet.2.3" parsed="|1Pet|2|1|2|3" passage="1Pe 2:1-3" type="Commentary"/><div class="Commentary" id="Bible:1Pet.2.1-1Pet.2.3">
<h4 id="iPet.iii-p1.5">Against Malice and
Hypocrisy. (<span class="smallcaps" id="iPet.iii-p1.6">a.
d.</span> 66.)</h4>
<p class="passage" id="iPet.iii-p2">1 Wherefore laying aside all malice, and all
guile, and hypocrisies, and envies, and all evil speakings,  
2 As newborn babes, desire the sincere milk of the word, that ye
may grow thereby:   3 If so be ye have tasted that the Lord
<i>is</i> gracious.</p>
<p class="indent" id="iPet.iii-p3">The holy apostle has been recommending
mutual charity, and setting forth the excellences of the word of
God, calling it an <i>incorruptible seed,</i> and saying that it
<i>liveth and abideth for ever.</i> He pursues his discourse, and
very properly comes in with this necessary advice, <i>Wherefore
laying aside all malice,</i> &amp;c. These are such sins as both
destroy charity and hinder the efficacy of the word, and
consequently they prevent our regeneration.</p>
<p class="indent" id="iPet.iii-p4">I. His advice is to lay aside or put off
what is evil, as one would do an old rotten garment: "Cast it away
with indignation, never put it on more."</p>
<p class="indent" id="iPet.iii-p5">1. The sins to be put off, or thrown aside,
are, (1.) <i>Malice,</i> which may be taken more generally for all
sorts of wickedness, as <scripRef id="iPet.iii-p5.1" osisRef="Bible:Jas.1.21 Bible:1Cor.5.8" parsed="|Jas|1|21|0|0;|1Cor|5|8|0|0" passage="Jam 1:21,1Co 5:8">Jam.
i. 21; 1 Cor. v. 8</scripRef>. But, in a more confined sense,
malice is anger resting in the bosom of fools, settled overgrown
anger, retained till it inflames a man to design mischief, to do
mischief, or delight in any mischief that befals another. (2.)
<i>Guile,</i> or deceit in words. So it comprehends flattery,
falsehood, and delusion, which is a crafty imposing upon another's
ignorance or weakness, to his damage. (3.) <i>Hypocrisies.</i> The
word being plural comprehends all sorts of hypocrisies. In matters
of religion hypocrisy is counterfeit piety. In civil conversation
hypocrisy is counterfeit friendship, which is much practised by
those who give high compliments, which they do not believe, make
promises which they never intend to perform, or pretend friendship
when mischief lies in their hearts. (4.) <i>All envies;</i> every
thing that may be called <i>envy,</i> which is a grieving at the
good and welfare of another, at their abilities, prosperity, fame,
or successful labours. (5.) <i>Evil speaking,</i> which is
detraction, speaking against another, or defaming him; it is
rendered <i>backbiting,</i> <scripRef id="iPet.iii-p5.2" osisRef="Bible:2Cor.12.20 Bible:Rom.1.30" parsed="|2Cor|12|20|0|0;|Rom|1|30|0|0" passage="2Co 12:20,Ro 1:30">2
Cor. xii. 20; Rom. i. 30</scripRef>.</p>
<p class="indent" id="iPet.iii-p6">2. Hence learn, (1.) The best Christians
have need to be cautioned and warned against the worst sins, such
as malice, hypocrisy, envy. They are but sanctified in part, and
are still liable to temptations. (2.) Our best services towards God
will neither please him nor profit us if we be not conscientious in
our duties to men. The sins here mentioned are offences against the
second table. These must be laid aside, or else we cannot receive
the word of God as we ought to do. (3.) Whereas it is said <i>all
malice, all guile,</i> learn, That one sin, not laid aside, will
hinder our spiritual profit and everlasting welfare. (4.) Malice,
envy, hatred, hypocrisy, and evil-speaking, generally go together.
Evil-speaking is a sign that malice and guile lie in the heart; and
all of them combine to hinder our profiting by the word of God.</p>
<p class="indent" id="iPet.iii-p7">II. The apostle, like a wise physician,
having prescribed the purging out of vicious humours, goes on to
direct to wholesome and regular food, that they may grow thereby.
The duty exhorted to is a strong and constant desire for the
<i>word of God,</i> which word is here called <i>reasonable
milk,</i> only, this phrase not being proper English, our
translators rendered it <i>the milk of the word,</i> by which we
are to understand food proper for the soul, or a reasonable
creature, whereby the mind, not the body, is nourished and
strengthened. This milk of the word must be <i>sincere,</i> not
adulterated by the mixtures of men, who often corrupt the word of
God, <scripRef id="iPet.iii-p7.1" osisRef="Bible:2Cor.2.17" parsed="|2Cor|2|17|0|0" passage="2Co 2:17">2 Cor. ii. 17</scripRef>. The
manner in which they are to desire this sincere milk of the word is
stated thus: <i>As new-born babes.</i> He puts them in mind of
their regeneration. A new life requires suitable food. They, being
newly born, must desire the milk of the word. Infants desire common
milk, and their desires towards it are fervent and frequent,
arising from an impatient sense of hunger, and accompanied with the
best endeavours of which the infant is capable. Such must
Christians' desires be for the word of God: and that for this end,
that they may grow thereby, that we may improve in grace and the
knowledge of our Lord and Saviour, <scripRef id="iPet.iii-p7.2" osisRef="Bible:2Pet.3.18" parsed="|2Pet|3|18|0|0" passage="2Pe 3:18">2
Pet. iii. 18</scripRef>. Learn, 1. Strong desires and affections to
the word of God are a sure evidence of a person's being born again.
If they be such desires as the babe has for the milk, they prove
that the person is new-born. They are the lowest evidence, but yet
they are certain. 2. Growth and improvement in wisdom and grace are
the design and desire of every Christian; all spiritual means are
for edification and improvement. The word of God, rightly used,
does not leave a man as it finds him, but improves and makes him
better.</p>
<p class="indent" id="iPet.iii-p8">III. He adds an argument from their own
experience: <i>If so be,</i> or <i>since that,</i> or <i>forasmuch
as, you have tasted that the Lord is gracious,</i> <scripRef id="iPet.iii-p8.1" osisRef="Bible:1Pet.2.3" parsed="|1Pet|2|3|0|0" passage="1Pe 2:3"><i>v.</i> 3</scripRef>. The apostle does not
express a doubt, but affirms that these good Christians had tasted
the goodness of God, and hence argues with them. "You ought to lay
aside these vile sins (<scripRef id="iPet.iii-p8.2" osisRef="Bible:1Pet.2.1" parsed="|1Pet|2|1|0|0" passage="1Pe 2:1"><i>v.</i>
1</scripRef>); you ought to desire the word of God; you ought to
grow thereby, since you cannot deny but that you have tasted that
the Lord is gracious." The <scripRef id="iPet.iii-p8.3" osisRef="Bible:1Pet.2.4" parsed="|1Pet|2|4|0|0" passage="1Pe 2:4">next
verse</scripRef> assures us that the Lord here spoken of is the
Lord Jesus Christ. Hence learn, 1. Our Lord Jesus Christ is very
gracious to his people. He is in himself infinitely good; he is
very kind, free, and merciful to miserable sinners; he is pitiful
and good to the undeserving; he has in him a fulness of grace. 2.
The graciousness of our Redeemer is best discovered by an
experimental taste of it. There must be an immediate application of
the object to the organ of taste; we cannot taste at a distance, as
we may see, and hear, and smell. To taste the graciousness of
Christ experimentally supposes our being united to him by faith,
and then we may taste his goodness in all his providences, in all
our spiritual concerns, in all our fears and temptations, in his
word and worship every day. 3. The best of God's servants have in
this life but a taste of the grace of Christ. A taste is but a
little; it is not a draught, nor does it satisfy. It is so with the
consolations of God in this life. 4. The word of God is the great
instrument whereby he discovers and communicates his grace to men.
Those who feed upon the sincere milk of the word taste and
experience most of his grace. In our converses with his word we
should endeavour always to understand and experience more and more
of his grace.</p>
</div><scripCom id="iPet.iii-p8.4" osisRef="Bible:1Pet.2.4-1Pet.2.12" parsed="|1Pet|2|4|2|12" passage="1Pe 2:4-12" type="Commentary"/><div class="Commentary" id="Bible:1Pet.2.4-1Pet.2.12">
<h4 id="iPet.iii-p8.5">The Living Stone; Cautions against
Sensuality. (<span class="smallcaps" id="iPet.iii-p8.6">a.
d.</span> 66.)</h4>
<p class="passage" id="iPet.iii-p9">4 To whom coming, <i>as unto</i> a living stone,
disallowed indeed of men, but chosen of God, <i>and</i> precious,
  5 Ye also, as lively stones, are built up a spiritual house,
an holy priesthood, to offer up spiritual sacrifices, acceptable to
God by Jesus Christ.   6 Wherefore also it is contained in the
scripture, Behold, I lay in Sion a chief corner stone, elect,
precious: and he that believeth on him shall not be confounded.
  7 Unto you therefore which believe <i>he is</i> precious:
but unto them which be disobedient, the stone which the builders
disallowed, the same is made the head of the corner,   8 And a
stone of stumbling, and a rock of offence, <i>even to them</i>
which stumble at the word, being disobedient: whereunto also they
were appointed.   9 But ye <i>are</i> a chosen generation, a
royal priesthood, a holy nation, a peculiar people; that ye should
show forth the praises of him who hath called you out of darkness
into his marvellous light:   10 Which in time past <i>were</i>
not a people, but <i>are</i> now the people of God: which had not
obtained mercy, but now have obtained mercy.   11 Dearly
beloved, I beseech <i>you</i> as strangers and pilgrims, abstain
from fleshly lusts, which war against the soul;   12 Having
your conversation honest among the Gentiles: that, whereas they
speak against you as evildoers, they may by <i>your</i> good works,
which they shall behold, glorify God in the day of visitation.</p>
<p class="indent" id="iPet.iii-p10">I. The apostle here gives us a description
of Jesus Christ as a living stone; and though to a capricious wit,
or an infidel, this description may seem rough and harsh, yet to
the Jews, who placed much of their religion in their magnificent
temple, and who understood the prophetical style, which calls the
Messiah <i>a stone</i> (<scripRef id="iPet.iii-p10.1" osisRef="Bible:Isa.8.14 Bible:Isa.28.16" parsed="|Isa|8|14|0|0;|Isa|28|16|0|0" passage="Isa 8:14,28:16">Isa.
viii. 14; xxviii. 16</scripRef>), it would appear very elegant and
proper.</p>
<p class="indent" id="iPet.iii-p11">1. In this metaphorical description of
Jesus Christ, he is called a stone, to denote his invincible
strength and everlasting duration, and to teach his servants that
he is their protection and security, the foundation on which they
are built, and a rock of offence to all their enemies. He is the
living stone, having eternal life in himself, and being the prince
of life to all his people. The reputation and respect he has with
God and man are very different. He is disallowed of men, reprobated
or rejected by his own countrymen the Jews, and by the generality
of mankind; but chosen of God, separated and fore-ordained to be
the foundation of the church (as <scripRef id="iPet.iii-p11.1" osisRef="Bible:1Pet.1.20" parsed="|1Pet|1|20|0|0" passage="1Pe 1:20"><i>ch.</i> i. 20</scripRef>), and precious, a most
honourable, choice, worthy person in himself, in the esteem of God,
and in the judgment of all who believe on him. To this person so
described we are obliged to come: <i>To whom coming,</i> not by a
local motion, for that is impossible since his exaltation, but by
faith, whereby we are united to him at first, and draw nigh to him
afterwards. Learn, (1.) Jesus Christ is the very foundation-stone
of all our hopes and happiness. He communicates the true knowledge
of God (<scripRef id="iPet.iii-p11.2" osisRef="Bible:Matt.11.27" parsed="|Matt|11|27|0|0" passage="Mt 11:27">Matt. xi. 27</scripRef>); by
him we have access to the Father (<scripRef id="iPet.iii-p11.3" osisRef="Bible:John.14.6" parsed="|John|14|6|0|0" passage="Joh 14:6">John
xiv. 6</scripRef>), and through him are made partakers of all
spiritual blessings, <scripRef id="iPet.iii-p11.4" osisRef="Bible:Eph.1.3" parsed="|Eph|1|3|0|0" passage="Eph 1:3">Eph. i.
3</scripRef>. (2.) Men in general disallow and reject Jesus Christ;
they slight him, dislike him, oppose and refuse him, as scripture
and experience declare, <scripRef id="iPet.iii-p11.5" osisRef="Bible:Isa.53.3" parsed="|Isa|53|3|0|0" passage="Isa 53:3">Isa. liii.
3</scripRef>. (3.) However Christ may be disallowed by an
ungrateful world, yet he is chosen of God, and precious in his
account. He is chosen and fixed upon to be the Lord of the
universe, the head of the church, the Saviour of his people, and
the Judge of the world. He is precious in the excellency of his
nature, the dignity of his office, and the gloriousness of his
services. (4.) Those who expect mercy from this gracious Redeemer
must come to him, which is our act, though done by God's grace—an
act of the soul, not of the body—a real endeavour, not a fruitless
wish.</p>
<p class="indent" id="iPet.iii-p12">2. Having described Christ as the
foundation, the apostle goes on to speak of the superstructure, the
materials built upon him: <i>You also, as living stones, are built
up,</i> <scripRef id="iPet.iii-p12.1" osisRef="Bible:1Pet.2.6" parsed="|1Pet|2|6|0|0" passage="1Pe 2:6"><i>v.</i> 6</scripRef>. The
apostle is recommending the Christian church and constitution to
these dispersed Jews. It was natural for them to object that the
Christian church had no such glorious temple, nor such a numerous
priesthood; but its dispensation was mean, the services and
sacrifices of it having nothing of the pomp and grandeur which the
Jewish dispensation had. To this the apostle answers that the
Christian church is a much nobler fabric than the Jewish temple; it
is a living temple, consisting not of dead materials, but of living
parts. Christ, the foundation, is a living stone. Christians are
lively stones, and these make a spiritual house, and they are a
holy priesthood; and, though they have no bloody sacrifices of
beasts to offer, yet they have much better and more acceptable, and
they have an altar too on which to present their offerings; for
they offer spiritual sacrifices, acceptable to God by Jesus Christ.
Learn, (1.) All sincere Christians have in them a principle of
spiritual life communicated to them from Christ their head:
therefore, as he is called a living stone, so they are called
lively, or living stones; not dead in trespasses and sins, but
alive to God by regeneration and the working of the divine Spirit.
(2.) The church of God is a spiritual house. The foundation is
Christ, <scripRef id="iPet.iii-p12.2" osisRef="Bible:Eph.2.22" parsed="|Eph|2|22|0|0" passage="Eph 2:22">Eph. ii. 22</scripRef>. It is
a house for its strength, beauty, variety of parts, and usefulness
of the whole. It is spiritual foundation, Christ Jesus,—in the
materials of it, spiritual persons,—in its furniture, the graces
of the Spirit,—in its connection, being held together by the
Spirit of God and by one common faith,—and in its use, which is
spiritual work, to offer up spiritual sacrifices. This house is
daily built up, every part of it improving, and the whole supplied
in every age by the addition of new particular members. (3.) All
good Christians are a holy priesthood. The apostle speaks here of
the generality of Christians, and tells them they are a holy
priesthood; they are all select persons, sacred to God, serviceable
to others, well endowed with heavenly gifts and graces, and well
employed. (4.) This holy priesthood must and will offer up
spiritual sacrifices to God. The spiritual sacrifices which
Christians are to offer are their bodies, souls, affections,
prayers, praises, alms, and other duties. (5.) The most spiritual
sacrifices of the best men are not acceptable to God, but through
Jesus Christ; he is the only great high priest, through whom we and
our services can be accepted; therefore bring all your oblations to
him, and by him present them to God.</p>
<p class="indent" id="iPet.iii-p13">II. He confirms what he had asserted of
Christ being a <i>living stone,</i> &amp;c., from <scripRef id="iPet.iii-p13.1" osisRef="Bible:Isa.28.16" parsed="|Isa|28|16|0|0" passage="Isa 28:16">Isa. xxviii. 16</scripRef>. Observe the manner
of the apostle's quoting scripture, not by book, chapter, and
verse; for these distinctions were not then made, so no more was
said than a reference to Moses, David, or the prophets, except once
a particular psalm was named, <scripRef id="iPet.iii-p13.2" osisRef="Bible:Acts.13.33" parsed="|Acts|13|33|0|0" passage="Ac 13:33">Acts
xiii. 33</scripRef>. In their quotations they kept rather to the
sense than the words of scripture, as appears from what is recited
from the prophet in this 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 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 them. The matter
of the quotation is this, <i>Behold, I lay in Zion.</i> Learn, 1.
In the weighty matters of religion we must depend entirely upon
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. 2. The accounts that
God hath given us in scripture concerning his Son Jesus Christ are
what require our strictest attention. <i>Behold, I lay,</i> &amp;c.
John calls for the like attention, <scripRef id="iPet.iii-p13.3" osisRef="Bible:John.1.29" parsed="|John|1|29|0|0" passage="Joh 1:29">John i. 29</scripRef>. These demands of attention to
Christ show us the excellency of the matter, the importance of it,
and our stupidity and dulness. 3. The constituting of Christ Jesus
head of the church is an eminent work of God: <i>I lay in Zion.</i>
The setting up of the pope for the head of the church is a human
contrivance and an arrogant presumption; Christ only is the
foundation and head of the church of God. 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 holy church, his
spiritual house. 5. Jesus Christ is the corner-stone for the
support and salvation of none but such as are his sincere people:
none but Zion, and such as are of Zion; not for Babylon, not for
his enemies. 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 prevents them all—disappointment, sin, and
judgment. Faith has a remedy for each.</p>
<p class="indent" id="iPet.iii-p14">III. He deduces an important inference,
<scripRef id="iPet.iii-p14.1" osisRef="Bible:1Pet.2.7" parsed="|1Pet|2|7|0|0" passage="1Pe 2:7"><i>v.</i> 7</scripRef>. Jesus Christ is
said to be the chief corner-stone. Hence the apostle infers with
respect to good men, "To you therefore who believe he is precious,
or he is an honour. Christ is the crown and honour of a 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; but God
is resolved that he shall be, in despite of all opposition, the
head of the corner. Learn, 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. 2. The business of a faithful minister is to apply
general truths to the particular condition and state of his
hearers. The apostle quotes a passage (<scripRef id="iPet.iii-p14.2" osisRef="Bible:1Pet.2.6" parsed="|1Pet|2|6|0|0" passage="1Pe 2:6"><i>v.</i> 6</scripRef>) 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. 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. 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.
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. 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>
<p class="indent" id="iPet.iii-p15">IV. The apostle adds a further description,
still preserving the metaphor of a stone, <scripRef id="iPet.iii-p15.1" osisRef="Bible:1Pet.2.8" parsed="|1Pet|2|8|0|0" passage="1Pe 2:8"><i>v.</i> 8</scripRef>. The words are taken from
<scripRef id="iPet.iii-p15.2" osisRef="Bible:Isa.8.13-Isa.8.14" parsed="|Isa|8|13|8|14" passage="Isa 8:13,14">Isa. viii. 13, 14</scripRef>,
<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>
<p class="indent" id="iPet.iii-p16">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.
<scripRef id="iPet.iii-p16.1" osisRef="Bible:Matt.12.44" parsed="|Matt|12|44|0|0" passage="Mt 12:44">Matt. xii. 44</scripRef>, <i>Whosoever
shall fall on this stone shall be broken; but on whomsoever it
shall fall it will grind him to powder.</i> Learn, (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> <scripRef id="iPet.iii-p16.2" osisRef="Bible:Rom.9.32" parsed="|Rom|9|32|0|0" passage="Ro 9:32">Rom. ix. 32</scripRef>. (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 Rock. (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>
<p class="indent" id="iPet.iii-p17">2. Those who received him were highly
privileged, <scripRef id="iPet.iii-p17.1" osisRef="Bible:1Pet.2.9" parsed="|1Pet|2|9|0|0" passage="1Pe 2:9"><i>v.</i> 9</scripRef>. 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>
<p class="indent" id="iPet.iii-p18">(1.) To this objection the apostle answers,
that if they did not submit they were ruined (<scripRef id="iPet.iii-p18.1" osisRef="Bible:1Pet.2.7-1Pet.2.8" parsed="|1Pet|2|7|2|8" passage="1Pe 2:7,8"><i>v.</i> 7, 8</scripRef>), 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>
&amp;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 class="indent" id="iPet.iii-p19">(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
(<scripRef id="iPet.iii-p19.1" osisRef="Bible:Jer.3.8 Bible:Hos.1.6 Bible:Hos.1.9" parsed="|Jer|3|8|0|0;|Hos|1|6|0|0;|Hos|1|9|0|0" passage="Jer 3:8,Ho 1:6,9">Jer. iii. 8; Hos. i. 6,
9</scripRef>); 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 class="indent" id="iPet.iii-p20">V. He warns them to beware of fleshly
lusts, <scripRef id="iPet.iii-p20.1" osisRef="Bible:1Pet.2.11" parsed="|1Pet|2|11|0|0" passage="1Pe 2:11"><i>v.</i> 11</scripRef>. 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 class="indent" id="iPet.iii-p21">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, <scripRef id="iPet.iii-p21.1" osisRef="Bible:Luke.1.68" parsed="|Luke|1|68|0|0" passage="Lu 1:68">Luke i. 68</scripRef>. 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, <scripRef id="iPet.iii-p21.2" osisRef="Bible:Phil.4.8" parsed="|Phil|4|8|0|0" passage="Php 4:8">Phil. iv. 8</scripRef>.
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>
</div><scripCom id="iPet.iii-p21.3" osisRef="Bible:1Pet.2.13-1Pet.2.25" parsed="|1Pet|2|13|2|25" passage="1Pe 2:13-25" type="Commentary"/><div class="Commentary" id="Bible:1Pet.2.13-1Pet.2.25">
<h4 id="iPet.iii-p21.4">Submission to Magistrates; Various
Exhortations; Christ's Example as a Sufferer. (<span class="smallcaps" id="iPet.iii-p21.5">a.
d.</span> 66.)</h4>
<p class="passage" id="iPet.iii-p22">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.</p>
<p class="indent" id="iPet.iii-p23">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 class="indent" id="iPet.iii-p24">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 class="indent" id="iPet.iii-p25">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 class="indent" id="iPet.iii-p26">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 class="indent" id="iPet.iii-p27">3. The reasons to enforce this duty
are,</p>
<p class="indent" id="iPet.iii-p28">(1.) <i>For the Lord's sake,</i> who had
ordained magistracy for the good of mankind, who has required
obedience and submission (<scripRef id="iPet.iii-p28.1" osisRef="Bible:Rom.13.1-Rom.13.14" parsed="|Rom|13|1|13|14" passage="Ro 13:1-14">Rom.
xiii.</scripRef>), and whose honour is concerned in the dutiful
behavior of subjects to their sovereigns.</p>
<p class="indent" id="iPet.iii-p29">(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 class="indent" id="iPet.iii-p30">(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,
<scripRef id="iPet.iii-p30.1" osisRef="Bible:1Pet.2.15" parsed="|1Pet|2|15|0|0" passage="1Pe 2:15"><i>v.</i> 15</scripRef>. 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 class="indent" id="iPet.iii-p31">(4.) He reminds them of the spiritual
nature of Christian liberty. The Jews, from <scripRef id="iPet.iii-p31.1" osisRef="Bible:Deut.17.15" parsed="|Deut|17|15|0|0" passage="De 17:15">Deut. xvii. 15</scripRef>, 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
(<scripRef id="iPet.iii-p31.2" osisRef="Bible:John.8.36" parsed="|John|8|36|0|0" passage="Joh 8:36">John viii. 36</scripRef>); 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 class="indent" id="iPet.iii-p32">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 (<scripRef id="iPet.iii-p32.1" osisRef="Bible:Prov.17.5" parsed="|Prov|17|5|0|0" passage="Pr 17:5">Prov. xvii. 5</scripRef>); 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 class="indent" id="iPet.iii-p33">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> <scripRef id="iPet.iii-p33.1" osisRef="Bible:1Pet.2.18" parsed="|1Pet|2|18|0|0" passage="1Pe 2:18"><i>v.</i>
18</scripRef>. 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 class="indent" id="iPet.iii-p34">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 class="indent" id="iPet.iii-p35">2. Having charged them to be subject, he
condescends to reason with them about it.</p>
<p class="indent" id="iPet.iii-p36">(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> <scripRef id="iPet.iii-p36.1" osisRef="Bible:1Pet.2.19-1Pet.2.20" parsed="|1Pet|2|19|2|20" passage="1Pe 2:19,20"><i>v.</i> 19,
20</scripRef>. 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 class="indent" id="iPet.iii-p37">(2.) More reasons are given to encourage
Christian servants to patience under unjust sufferings, <scripRef id="iPet.iii-p37.1" osisRef="Bible:1Pet.2.21" parsed="|1Pet|2|21|0|0" passage="1Pe 2:21"><i>v.</i> 21</scripRef>. [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,
<scripRef id="iPet.iii-p37.2" osisRef="Bible:1Pet.2.24" parsed="|1Pet|2|24|0|0" passage="1Pe 2:24"><i>v.</i> 24</scripRef>.
<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 class="indent" id="iPet.iii-p38">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>
<scripRef id="iPet.iii-p38.1" osisRef="Bible:1Pet.2.22" parsed="|1Pet|2|22|0|0" passage="1Pe 2:22"><i>v.</i> 22</scripRef>. <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> (<scripRef id="iPet.iii-p38.2" osisRef="Bible:Isa.53.9" parsed="|Isa|53|9|0|0" passage="Isa 53:9">Isa. liii. 9</scripRef>),
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> (<scripRef id="iPet.iii-p38.3" osisRef="Bible:1Pet.2.23" parsed="|1Pet|2|23|0|0" passage="1Pe 2:23"><i>v.</i> 23</scripRef>);
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 class="indent" id="iPet.iii-p39">4. Lest any should think, from what is
said, <scripRef id="iPet.iii-p39.1" osisRef="Bible:1Pet.2.21-1Pet.2.23" parsed="|1Pet|2|21|2|23" passage="1Pe 2:21-23"><i>v.</i> 21-23</scripRef>,
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> &amp;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> <scripRef id="iPet.iii-p39.2" osisRef="Bible:Heb.1.3" parsed="|Heb|1|3|0|0" passage="Heb 1:3">Heb. i. 3</scripRef>), 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
(<scripRef id="iPet.iii-p39.3" osisRef="Bible:Matt.26.38" parsed="|Matt|26|38|0|0" passage="Mt 26:38">Matt. xxvi. 38</scripRef>), 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> <scripRef id="iPet.iii-p39.4" osisRef="Bible:Isa.53.6" parsed="|Isa|53|6|0|0" passage="Isa 53:6">Isa. liii.
6</scripRef>. [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, (<scripRef id="iPet.iii-p39.5" osisRef="Bible:Lev.16.21-Lev.16.22" parsed="|Lev|16|21|16|22" passage="Le 16:21,22">Lev. xvi. 21,
22</scripRef>), so the Lamb of God does first bear our sins in his
own body, and thereby take away the sins of the world, <scripRef id="iPet.iii-p39.6" osisRef="Bible:John.1.29" parsed="|John|1|29|0|0" passage="Joh 1:29">John i. 29</scripRef>. (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 class="indent" id="iPet.iii-p40">5. The apostle concludes his advice to
Christian servants, by putting them in mind of the difference
between their former and present condition, <scripRef id="iPet.iii-p40.1" osisRef="Bible:1Pet.2.25" parsed="|1Pet|2|25|0|0" passage="1Pe 2:25"><i>v.</i> 25</scripRef>. 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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