Christians are both Priests 1 PETER, IL. and the Temple Spiritually. to God. spiritual sacrifices-not the literal one of the passive, are said to be appointed [God acting les mass, as the Romish self-styled disciples of Peter directly in the appointment of the sinner's awto teach. Cf. Isaiah, 56. 7, which cf. with "acceptable to course]. [BENGEL ] God ordains the wicked to pur God" here; 19. 21; Psalm 4. 5; 50. 14; 51. 17, 19; Hosea, ishment, not to crime. [J. CAPPEL.] Appointed 14. 2; Philippians, 4. 18. "Among spiritual sacrifices or "set" (not here "FORE-ordained) refers, not to ta the first place belongs to the general oblation of our- eternal counsel so directly, as to the penal justice o selves. For never can we offer any thing to God until God. Through the same Christ whom sinners reject we have offered ourselves (2 Corinthians, 8. 51 in sacri- ed, they shall be rejected; unlike believers, they are fice to Him. There follow afterwards prayers, giving by God appointed unto wrath as FITTED for it. T of thanks, alms-deeds, and all exercises of piety" lost shall lay all the blame of their ruin on their o [CALVIN.] Christian houses of worship are never sinful perversity, not on God's decree; the saved sha called temples, because the temple was a place for ascribe all the merit of their salvation to God's clect sacrifice, which has no place in the Christian dispensa- ing love and grace. 9. Contrast in the privileges an tion the Christian temple is the congregation of destinies of believers. Cf. the similar contrast with spiritual worshippers. The synagogue (where reading the preceding context. chosen-elect" of God, eve of Scripture and prayer constituted the worship) was as Christ your Lord is. generation Implying to the model of the Christian house of worship (cf. Note, unity of spiritual origin and kindred of believers James, 2. 2, Greek, "synagogue" Acts. 15. 21). Our a class distinct from the world. royal-kinely. Be sacrifices are those of prayer, praise, and self-denying lievers, like Christ, the antitypical Melchisedec, an services in the cause of Christ (v. 9, end). by Jesus at once kings and priests. Israel, in a spiritual sense Christ as our mediating High Priest before God. was designed to be the same among the nations of t Connect these words with " offer up." Christ is both earth. The full realization on earth of this, both t precious Himself and makes us accepted [BENGEL.] the literal and the spiritual Israel, is as yet future As the temple, so also the priesthood, is built on Christ holy nation-antitypical to Israel. peculiar peapis-h (v. 4, 6). [BEZA.] Imperfect as are our services we are "a people for an acquisition," ie., whom God chose t not with unbelieving timidity, which is close akin to be peculiarly His: Acts, 20. 25, "purchased,” hit, e refined self-righteousness, to doubt their acceptance quired. God's "peculiar treasure" above others THROUGH CHRIST. After extolling the dignity of snow forth-publish abroad. Not their own prais Christians he goes back to CHRIST as the sole source but His. They have no reason to magnify themselve of it. 6. Wherefore also-The oldest MSS. read, "Be- above others, for once they had been in the same da cause that." The statement above is so "because it is ness, and only through God's grace had been bron. contained in Scripture." Behold-Calling universal at- to the light which they must henceforth show for t tention to the glorious announcement of His eternal others. praises-Greck, "virtues." "excellenties. H counsel. elect-So also believers (v. 9, "chosen," Greek, glory, mercy (v. 10), goodness (Greek, v. 3; Number: "elect generation"). precious-In Hebrew, Isaiah, 28. 14. 17, 18; Isaiah, 63. 7). The same term is applied t 16, "a corner stone of preciousness." See all my Note believers 2 Peter. 1. 6. of him who hath called youthere. So in v. 7. Christ is said to be, to believers, (2 Peter, 1. 3.) out of darkness-of heathen and est precious," Greek, "PRECIOUSNESS." confounded-Jewish ignorance, error, sin, and misery, and so 65 Same Greek as in Romans, 9. 33 (Peter here as else- of the dominion of the prince of darkness. marvels" where confirming Paul's teaching. See Introduction,-Peter still has in mind Psalm 118, 23 light-I also Romans. 10. 11), ashamed." In Isaiah, 28. 16, "make haste," i e., flee in sudden panic, covered with the shame of confounded hopes. 7. Application of the Scripture just quoted first to the believer, then to the unbeliever. On the opposite effects of the same gospel on different classes, cf. John, 9. 9; 2 Corinthians. 2. 15, 16. precious-Greck, "THE preciousness" (v. 6). To you believers belongs the preciousness of Christ just mentioned. disobedient to the faith, and so disobedient in practice. the stone which, &c., head of... corner-(Psalm 118. 22.) Those who rejected the STONE were all the while in spite of themselves unconsciously contributing to its becoming Head of the corner. The same magnet has two poles, the one repulsive, the other attractive; so the gospel has opposite effects on believers and unbelievers respectively. 8. stone of stumbling, &c. Quoted from Isaiah, 8. 14. Not merely they stumbled, in that their prejudices were offended; but their stumbling implies the judicial punishment of their reception of Messiah: they hurt themselves in stumbling over the corner stone, as "stumble" means in Jeremiah, 13, 16; Daniel, 11. 19. at the word rather join "being disobedient to the word:" so ch. 3. 1; 4. 17. whereunto- to penal stumbling; to the judicial punishment of their unbelief. See above. also an additional thought: God's ordination; not that God ordains or appoints them to sin, but they are given up to "the fruit of their own ways" according to the eternal counsel of God. The moral ordering of the world is altogether of God. God appoints the ungodly to be given up unto sin, and a reprobate mind and its necessary penalty. "Were appointed," Greek, "set," answers to "I lay," Greek, "set," v. 6. God, in the active, is said to appoint Christ and the elect (directly). Unbelievers, in the called "His." .., God's. Only the spiritual, fight i Submission to Lawful that some appearance of equity was not maintained in it: however corrupt a government be, God never suffers it to be so much so as not to be better than anarchy. [CALVIN.] Although bad kings often oppress the good, yet that is scarcely ever done by public authority (and it is of what is done by public authority that Peter speaks), save under the mask of right. Tyranny harasses many, but anarchy overwhelms the whole state. [HORNEIUS] The only justifiable exception is in cases where obedience to the earthly king plainly involves disobedience to the express command of the King of kings. praise of them that do well 1 PETER, II. Ordinances of Man. lusts war against the soul's salvation. 2. Walk the exercise of their authority, earthly governors are piously among unbelievers (a) so that they may cease but human institutions being of men, and in relation to calumniate Christians, and (b) may themselves be to men. The apostle speaks as one raised above all converted to Christ. fleshly lusts-Enumerated in Ga- human things. But lest they should think themselves latians. 5. 19, &c. Not only the gross appetites which so ennobled by faith as to be raised above subordinawe have in common with the brutes, but all the tion to human authorities, he tells them to submit thoughts of the unrenewed mind. which-Greek, "the themselves for the sake of Christ, who desires you to be which," ie., inasmuch as being such as "war," &c. | subject, and who once was subject to earthly rulers Not only do they impede, but they assail. [BENGEL.] Himself, though having all things subject to Him, and the soul-i... against the regenerated soul: such as whose honour is at stake in you as His earthly rewere those now addressed. The regenerated soul is presentatives. Cf. Romans, 13. 5. "Be subject for conbesieged by sinful lusts. Like Samson in the lap of science' sake." king - the Roman emperor was Delilah, the believer, the moment that he gives way "supreme" in the Roman provinces to which this to fleshly lusts, has the locks of his strength shorn, and epistle was addressed. The Jewish zealots refused ceases to maintain that spiritual separation from the obedience. The distinction between "the king as world and the flesh, of which the Nazarite vow was supreme, and "governors sent by him," implies that the type. 12. conversation-"behaviour." "conduct.""if the king command one thing, and the subordinate There are two things in which "strangers and pilgrims" magistrate another, we ought rather to obey the ought to bear themselves well: (1) The conversation superior." (AUGUSTINE in GROTIUS.] Scripture preor conduct, as subjects (v. 13), servants (v. 18), wives scribes nothing upon the form of government, but (ch. 3. 1), husbands (ch. 3. 7), all persons under all simply subjects Christians to that everywhere subcircumstances (v. 8); (2.) confession of the faith (ch. 3. sisting, without entering into the question of the 15. 16. Each of the two is derived from the will of right of the rulers (thus the Roman emperors had by God. Our conversation should correspond to our force seized supreme authority, and Rome had, by Saviour's condition: this is in heaven, so ought that to unjustifiable means, made herself mistress of Asia), be. honest-honourable, becoming, proper (ch. 3. 16) because the de facto governors have not been made by Contrast "vain conversation," ch. 1. 18. A good walk chance, but by the providence of God. 14. governors does not make us pious, but we must first be pious and subordinate to the emperor, "sent," or delegated believe before we attempt to lead a good course. Faith by Cæsar to preside over the provinces. for the punfirst receives from God, then love gives to our neigh-ishment-No tyranny ever has been so unprincipled as bour. [LUTHER.) whereas they speak against younow (v. 15), that they may, nevertheless, at some time or other hereafter glorify God. The Greek may be rendered, "Wherein they speak against you, &c., that (therein) they may, by your good works, which on a closer inspection they shall behold, glorify God." The very works "which, on more careful consideration, inust move the heathen to praise God, are at first the object of hatred and raillery." [STEIGER,] evil doers -Because as Christians they could not conform to heathenish customs, they were accused of disobedience to all legal authority; in order to rebut this charge, they are told to submit to every ordinance of man (not sinful in itself). by-owing to. they shall behold-Greck," they shall be eye-witnesses of:""shall behold on close inspection:" as opposed to their "ignor-nothing else save a perverse and extravagant superstiance" (v. 15, of the true character of Christians and Christianity, by judging on mere hearsay. The same Greek verb occurs in a similar sense in ch. 3. 2. **Other men narrowly look at (so the Greek implies) the actions of the righteous." (BENGEL.] TERTUL LIAN contrasts the early Christians and the heathen: These delighted in the bloody gladiatorial spectacles of the amphitheatre, whereas a Christian was excommunicated if he went to it at all. No Christian was found in prison for crime, but only for the faith. The heathen excluded slaves from some of their religious services, whereas Christians had some of their presbyLers of the class of slaves. Slavery silently and gradually disappeared by the power of the Christian law of love," Whatsoever ye would that men should do Lo you, do ye even so to them." When the pagans dezerted their nearest relatives in a plague, Christians ministered to the sick and dying. When the Gentiles left their dead unburied after a battle, and cast their Wounded into the streets, the disciples hastened to relieve the suffering. glorify-forming a high estimate of the God whom Christians worship, from the exemplary conduct of Christians themselves. We must cio good, not with a view to our own glory, but to the lory of God, the day of visitation-of God's grace: when God shall visit them in mercy. 13. every ordiince of man-"every human institution" [ALFORD], " every human creation." For though of divine appointment, yet in the mode of nomination and in every government recognises the excellence of truly Christian subjects. Thus PLINY, in lis letter to the emperor Trajan, acknowledges "I have found in them tion." This recognition in the long run mitigates persecution (ch. 3. 13). 15. Ground of his directing them to submit themselves (v. 13). put to silence-lit., "to muzzle," "to stop the mouth." ignorance--spiritual: not having "the knowledge of God," and therefore ignorant of the children of God, and misconstruing their acts: influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and ears. Their ignorance should move the believer's pity, not his anger. They judge of things which they are incapable of judging through unbelief (cf. v. 12). Maintain such a walk that they shall have no charge against you, except touching your faith; and so their minds shall be favourably disposed towards Christianity. 16. as free-as "the Lord's freemen," connected with v. 15. Doing well as being free. "Welldoing" (v. 15) is the natural fruit of being freemen of Christ, made free by "the truth" from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the way in which it is to be fulfilled, is by love and the holy instincts of Christian liberty. We are given principles, not details. not using-Greek, "not as having your liberty for a veil (cloke) of badness, but as the servants of God," and therefore bound to submit to every ordinance of man (v. 13) which is of God's appointment. 17. Honour all men-according to whatever honour is due in each case. Equals have a respect due to them. Christ has dignified our humanity by assuming it; therefore we should not Christ is our Pattern 1 PETER, II. of Patience under Wrongs. dishonour, but be considerate to, and honour our | viz., of His patience combined with innocence, 22. 11common humanity, even in the very humblest. The lustrating Christ's well-doing (v. 20) though suffering. first honour is in the Greek aorist imperative, im- did-Greek aorist. "Never in a single instance did." plying, "In every case render promptly every man's ALFORD.] Quoted from Isaiah, 63. 9, end, LXX. due." [ALFORD. The second is in the present, im- neither-nor yet: not even. [ALFORD.] Sinlessness plying. Habitually and continually honour the king. as to the mouth is a mark of perfection. Guile is a comThus the first is the general precept; the three follow-mon fault of servants. If any boast of his innocency, ing are its three great divisions. Love - present: Christ surely did not suffer as an evil-doer" [CALVIN), Habitually love with the special and congenial affec- yet He took it patiently (r. 20. On Christ's sinlesstion that you ought to feel to brethren, besides the ness, cf. 2 Corinthians, 6. 21; Hebrews, 7. 26. 23. general love to all men. Fear God...the king-The king Servants are apt to answer again" (Titus, 2. 9. is to be honoured; but God alone, in the highest Threats of Divine judgment against oppressors are of sense, feared. 18. Servants-Greek, "household ser- ten used by those who have no other arms, as for invants:" not here the Greek for "slaves." Probably in- stance slaves. Christ, who as Lord, could have threstercluding freedmen still remaining in their master's ed with truth, never did so. committed him-or house. Masters were not commonly Christians: he His cause, as man in His suffering. Cf. the type. therefore mentions only the duties of the servants. Jeremiah, 11. 20. In this Peter seems to have before These were then often persecuted by their unbelieving his mind Isaiah, 53 8. Cf. Romans, 12, 19, on our cor masters. Peter's special object seems to be to teach responding duty. Leave your case in His hands, rot them submission, whatever the character of the mas- desiring to make Him executioner of your revenge, but ters might be. Paul not having this as his prominent rather praying for enemies. God's righteous judymar! design, includes masters in his monitions. be subject gives tranquillity and consolation to the oppressed. -Greek, being subject: the participle expresses a par- 24. his own self-there being none other but Hư ticular instance of the general exhortation to good con- who could have done it. His voluntary undertaking duct, v. 11, 12, of which the first particular precept is of the work of redemption is implied. The Gre given v. 13, "Submit yourselves to every ordinance of puts in antithetical juxtaposition, OUR, and HIS OWN man for the Lord's sake." The general exhortation is SELF, to mark the idea of His substitution for us. Ha taken up again in v. 16; and so the participle, v. 18," be- "well-doing" in His sufferings is set forth here as ing subject," is joined to the hortatory imperatives example to servants and to us all (v. 20.. bare-to going before, viz., “abstain," "submit yourselves," sacrifice: carried and offered up: a sacrificial term "honour all men." with-Greek, "IN." all-all possible: Isaiah, 53. 11, 12, "He bure the sin of many? where under all circumstances, such as are presently de- the idea of bearing on Himself is the prominent eze tailed. fear-the awe of one subject: God, however, is here the offering in sacrifice is combined with thu the ultimate object of the "fear:" fear "for the Lord's idea. So the same Greek means, ch. 2 5. our sus-I: Bake" (v. 13), not merely slavish fear of masters. good offering or presenting in sacrifice (as the Greck t -kind. gentle-indulgent towards errors: considerate: "bare" implies) His body. Christ offered in it the gast yielding, not exacting all which justice might demand. of our sins upon the cross, as upon the altar of GE froward-perverse: harsh. Those bound to obey must that it might be expiated in Him, and so taken awar not make the disposition and behaviour of the superior from us. Cf. Isaiah, 63. 10, Thou shalt make Ha the measure of the fulfilment of their obligations. 19. soul an offering for sin." Peter thus means by "ba Reason for subjection even to froward masters. what the Syriac takes two words to express, to bear thankworthy-Luke, 6. 33.) A course out of the com- and to offer: (1.) He hath borne our sins laid upon Ha mon, and especially praiseworthy in the eyes of God: [viz., their guilt, curse, and punishment); (2) He hath not as Rome interprets, earning merit, and so a work so borne them that He offered them along with Har of supererogation (cf. v. 20). for conscience toward God-self on the altar. He refers to the animals upon whet lit., "consciousness of God:" from a conscientious re- sins were first laid, and which were then ofered Du gard to God, more than to men. endure-Greek, patient- laden. [VITRINGA.] Sin or guilt among the Sent ly bear up under: "as a superimposed burden," nations is considered as a burden lying heavily act [ALFORD.] grief-Greek, "griefs." 20. what-Greek, the sinner. [GESENIUS.] on the tree-the cross, the "what kind of." glory-what peculiar merit. buffeted proper place for One on whom the curse was laid : t -the punishment of slaves, and suddenly inflicted curse stuck to Him until it was legaily through His [BENGEL.) this is-Some oldest MSS. read, "for." death as the guilt-bearer) destroyed in His body, tha Then the translation is, "But if when...ye take it the hand-writing of the bond against us is cancelled br patiently (it is a glory), for this is," &c. acceptable His death. that we, being dead to sins-the effect o Greek, "thankworthy." as in e. 19. 21. Christ's ex- His death to "sin" in the aggregate, and to all par ample a proof that patient endurance under undeserv- ticular "sins," viz., that we should be as entirely ed sufferings is acceptable with God. hereunto-to the livered from them, as a slave that is dead is delivers patient endurance of unmerited suffering (ch. 3. 9). from service to his master. This is our spirites Christ is an example to servants, even as He was once standing through faith by virtue of Christ's des in "the form of a servant." called-with a heavenly our actual mortification of particular sins is in prop calling, though slaves. for us-His dying for us is the tion to the degree of our effectually being made an highest exemplification of "doing well" (v. 20). Ye formable to His death. "That we should du tot must patiently suffer, being innocent, as Christ also sins whose collected guilt Christ carried away in 5. innocently suffered (not for Himself, but for us). The death, and so LIVE TO THE RIGHTEOUSSES oldest MSS. for "us...as, read, "you...for you." Isaiah, 53. 11, 'My righteous servant shall ju Christ's sufferings, whilst they are for an example, many), the gracious relation to God which He were also primarily sufferings "for us," a considera- brought in." (STEIGER.] by whose stripes [Gre tion which imposes an everlasting obligation on us to stripe] ye were healed-A paradox, yet true. please Him. leaving-behind: so the Greek: on His vants (cf. buffeted,' 'the tree,' v. 20, 24) often bear departure to the Father, to His glory. an example-stripe; but it is not more than your Lord Himach Greek, "a copy," lit.. a writing copy set by masters for their pupils. Christ's precepts and sermons were the transcript of His life. Peter graphically sets before servants those features especially suited to their case. follow-close upon; so the Greek. his steps-footsteps, bore: learn from Him patience in wrongful suffering. 25. (Isaiah, 53. 6.) For-Assigning their natural s of healing (v. 24). now-now that the atonement % all has been made, the foundation is laid for ind conversion: so" ye are returned,” or “ho've become e verted to." &c. Shepherd and Bishop-The designation of the pastors and elders of the church belongs in its fullest sense to the great Head of the church, "the good Shepherd." As the "bishop" oversees (as the Greek term means), so "the eyes of the Lord are over the righteous" (ch. 3. 12). He gives us His spirit and feeds and guides us by His word. "Shepherd." Hebrew, Parnas, is often applied to kings, and enters into the composition of names, as Pharnabazus. CHAPTER III. and Husbands. Under costly attire there may be a humble mind. "Great is he who uses his earthenware as if it were plate; not less great is he who uses his silver as if it were earthenware." [SENECA in ALFORD.] hiddeninner man, which the Christian instinctively hides from public view. of the heart-consisting in the heart regenerated and adorned by the Spirit. This "inner man of the heart" is the subject of the verb "be," v. 3, Greek: "Of whom let the inner man be," viz., the distinction or adornment. in that-consisting, or standing in that as its element. not corruptible-not transitory, not tainted with corruption, as all earthly adornments. meek and quiet-meek, not creating disturbances; quiet, bearing with tranquillity the disturbances caused by others. Meek in affections and feelings; quiet in words, countenance, and actions. ward, not merely outward things. of great price-the results of redemption should correspond to its costly price (ch. 1. 19). 5. after this manner-with the ornament of a meek and quiet spirit (cf. the portrait of the godly wife, Proverbs, 31. 10-31). trusted Greek. "hoped." "Holy" is explained by "hoped in (so as to be united to, Greek) God." Hope in God is the spring of true holiness. [BENGEL.) in subjectiontheir ornament consisted in their subordination. Vanity was forbidden (v. 3) as being contrary to female subjection. 6. Sara-an example of faith. calling him lord-(Genesis, 18. 12.) ye are-Greek, “ye have become:" "children" of Abraham and Sara by covenant. afraid with any amazement - Greek, "fluttering alarm," "consternation." Act well, and be not thrown into sudden panic, as weak females are apt to be, by any opposition from without. BENGEL translates, "Not afraid or any fluttering terror coming from without” (v. 13-16). So LXX., Proverbs, 3. 25, uses the same Greek word, which Peter probably refers to. Anger assails men, fear, women. You need fear no man in doing what is right: not thrown into fluttering agitation by any sudden outbreak of temper on the part of your unbelieving husbands, whilst you do well. 7. dwell-Greek, "dwelling:" connected with the verb, ch. 2. 17, "Honour all." knowledge-Christian knowledge: appreciating the due relation of the sexes in the design of God, and acting with tenderness and forbearance accordingly: wisely: with wise consideration. them...giving honour to the wife-translate and punctuate the Greek rather, "Dwelling according to knowledge with the female (Greek adjective, qualifying vessel: not as English Version, a noun) as with the weaker vessel (Note, 1 Thessalonians, 4. 4. Both busband and wife are vessels in God's hand, and of God's making, to fulfil His gracious purposes. Both weak, the woman the weaker. The sense of his own weakness, and that she, like himself, is God's vessel and fabric, ought to lead him to act with tender and wise consideration towards her who is the weaker fabric), giving (lit., assigning, apportioning honour as being also (besides being man and wife) heirs together," &c.; or as the Vatican MS, reads, "as to those who are also (besides being your wives) fellow-heirs." (The reason why the man should give honour to the woman is, because God gives honour to both as fellow-heirs, cf. the same argument, v. 9.) He does not take into account the case of an unbelieving wife, as she might yet believe. grace of life-God's gracious gift of life (ch. 1. 4, 13). that your prayers be not hindered by dissensions, which prevent united prayer, on which depends the blessing. 8. General summary of relative duty, after having detailed particular duties from ch. 2. 18. of one mind-as to the faith. having compassion one of another-Greek, "sympathizing" in the joy and sorrow of others. love as brethren-Greek, "loving the brethafflicted. Courteousren." phifal - towards the Ver. 1-22. RELATIVE DUTIES OF HUSBANDS AND WIVES: EXHORTATIONS TO LOVE AND FORBEARANCE: RIGHT CONDUCT UNDER PERSECUTIONS FOR RIGHTEOUSNESS' SAKE, AFTER CHRIST'S EXAMPLE, WHOSE DEATH RESULTED IN QUICKENING TO US THROUGH HIS BEING QUICKENED AGAIN, OF WHICH BAPTISM IS THE SACRAMENTAL SEAL 1. Likewise-[BENGEL.] in the sight of God-who looks to inGreek, "In like manner," as "servants" in their sphere; cf. the reason of the woman's subjection, 1 Corinthians, 11. 8-10; 1 Timothy, 2. 11-14. your own-enforcing the obligation: it is not strangers ye are required to be subject to. Every time that obedience is enjoined upon women to their husbands, the Greek idios, "one's own peculiarly," is used, whilst the wives of men are designated only by heauton, "of themselves." Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever) might be tempted, though only spiritually, to enter into that relation with another, in which she ought to stand to her own spouse (1 Corinthians, 14. 34, 35, "Let them ask their own [idious] husbands at home"); an attach-faith, whereas ye were Gentile aliens from the ment to the person of the teacher might thus spring up, which, without being in the common sense spiritual adultery, would still weaken in its spiritual basis the married relation. [STEIGER] that, if-Greek, **that even if." Even if you have a husband that obeys not the word (ie., is an unbeliever). without the word -independently of hearing the word preached, the usual way of faith coming. But BENGEL, without word," i.e., without direct gospel discourse of the wives, they may (lit., in oldest MSS., SHALL, which marks the almost objective certainty of the result) be won' indirectly. "Unspoken acting is more powerful than unperformed speaking." (CECUMENIUS.] "A soul converted is gained to itself, to the pastor, wife, or husband, who sought it, and to Jesus Christ; added to lis treasury who thought not His own precious blood too dear to lay out for this gain." [LEIGHTON.] "The liscreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness; but if this be impossible, let her then alone diligently press after virtue, in all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation." [CLEMENS ALEXANDRINUS.] 2. behold on narrowly looking into it, lit., "having closely observed." chaste-pure, spotless, free from all impurity. fear-reverential, towards your husbands. Scrupulously pure, as opposed to the noisy ambitious character of worldly women. 3. Lit., "To whom let there belong (viz., as their peculiar ornament] not the outard adornment (usual in the sex which first, by the fall, brought in the need of covering. Note, ch. 5. 5) of, &c. but, &c. plaiting-artificial braiding, in order to attract admiration. wearing-lit., "putting round," az., the head, as a diadem,--the arm, as a bracelet, the finger, as rings. apparel-showy and costly. "Have he blush of modesty on thy face instead of paint, and oral worth and discretion instead of gold and emeralds." (MELISSA.) 4. But rather. The "outward adornment" of jewellery, &c., is forbidden, in so ar as a woman loves such things, not in so far as she ses them from a sense of propriety, and does not abuse kem. Singularity mostly comes from pride, and throws eedless hindrances to religion in the way of others. 539 Relative Duties: Compassion: 1 PETER, III. Lone: Courtesy: Good-Speaking. read Christ. Translate, "Sanctify Christ as Lord" Besides this ingenuine Christian politeness: not the tinsel of the place of His Spirit. the Lord God-The oldest MSS. world's politeness: stamped with unfeigned love on one side, and humility on the other. But the oldest and-Greek, "but," or "moreover." MSS, read, "humble-minded." It is slightly different ward sanctification of God in the heart, be also ready from "humble," in that it marks a conscious effort to always to give, &c. answer-an apologetic answer debe truly humble. 9. evil-in deed. railing-in word. fending your faith. to every man that asketh you-The blessing your revilers: participle, not a noun after last words limit the universality of the "always:" not a reason-a reasonable account. "rendering." knowing that - The oldest MSS. read to a railer. But to every one among the heathen who in- enquires honestly. are-Greek, "were called." merely, "because." berit a blessing-not only passive, but also active: re- This refutes Rome's dogma, "I believe it, because the ceiving spiritual blessing from God by faith, and in church believes it." Credulity is believing without your turn blessing others from love. [GERHARD in evidence; faith is believing on evidence. There is no ALFORD.] "It is not in order to inherit a blessing repose for reason itself but in faith. This verse does that we must bless, but because our portion is bless- not impose an obligation to bring forward a learned ing." No railing can injure you (v. 13). Imitate God proof and logical defence of revelation. But as bewho blesses you. The first fruits of His blessing for eter- lievers deny themselves, crucify the world, and brave nity are enjoyed by the righteous even now (e. 10. persecution, they must be buoyed up by some strong [BENGEL.] 10. will love-Greek, "wishes to love." He "hope:" men of the world, having no such hope themwho loves life (present and eternal, and desires to selves, are moved by curiosity to ask the secret of this continue to do so, not involving himself in troubles hope; the believer must be ready to give an experi which will make this life a burden, and cause him mental account "how this hope arose in him, what it Be ready, but with meeknessto forfeit eternal life. Peter confirms his exhortation. contains, and on what it rests" [STEIGER). with-The "meekness." Not pertly and arrogantly. v. 9, by Psalm 34, 12-16. refrain-curb, lit., "cause oldest MSS. read, "but with." v. 4.) The most effective way; not self sufficient imto cease;" implying that our natural inclination and custom is to speak evil. "Men commonly think that they would be exposed to the wantonness of their petuosity. fear-due respect towards man, and reverenemies if they did not strenuously vindicate their ence towards God, remembering His cause does not conscience-the secret spring of readiness to give accouSÍ rights. But the Spirit promises a life of blessedness need man's hot temper to uphold it. 16. Having a good to none but those who are gentle and patient of evils." Profession without practice bas [CALVIN.] evil...guile-First he warns against sins of of our hope. So hope and good conscience go together the tongue, evil speaking and deceitful, double-tongued in Acts, 24, 16, 16. speaking; next, against acts of injury to one's neigh- no weight. But those who have a good conscience can ness." whereas-(ch. 2. 12.) they speak evil of you, as of bour. 11. In oldest MSS., Greek, "Moreover besides afford to give an account of their hope" with meekhis words, in acts) let him." eschew-"turn from." ensne-pursue as a thing hard to attain, and that flees evil doers-One oldest MISS. reads, "ye are spoken from one in this troublesome world. 12. Ground of against." omitting the rest. falsely accuse- caluuzi the promised present and eternal life of blessedness to ate." the Greek expresses malice shown in deeds as the meek (v. 10). The Lord's eyes are ever over them well as in words. It is translated, "despitefully use," in Christ who is the very element of your life as for good. ears ..unto their prayers-(1 John, 5. 14, 15.) Matthew, 5. 44; Luke, 6, 28. conversation-life, conduct. "In Christ" defines "good." It is your face...against-The eyes imply favourable regard; the face of the Lord upon (not as English Version, Christians. "against ") them that do evil, implies that He narrow-good walk as Christians, not as citizens, that calls forth ly observes them, so as not to let them really and last- malice (ch. 4. 4, 5, 14). 17. better-one may object. I ingly hurt His people (cf. v, 13). 13. who... will harm you would not bear it so ill if I had deserved it. Peter re -This fearless confidence in God's protection from plies. It is better that you did not deserve it, in order prove yourself a true Christian. (GERHARD.] if the harm, Christ, the Head, in His sufferings realized; so that doing well and yet being spoken against, you was if ye be-Greek, "if ye have become.' His members. zealous will of God be so-rather as the optative is in the oldest followers-The oldest MSS. read "emulous,' good-The contrast in Greek is. MSS., "if the will of God should will it so." Tho who honour God's will as their highest law ch. 2. 15 of" (Titus, 2. 14). "Who will do you evil, if ye be zealous of good?" 14. But and if-" But if even." "The promises of this life have the comfort to know that suffering is God's 8extend only so far as it is expedient for us that they pointment ch. 4. 19). So Christ Himself: our inein should be fulfilled." [CALV.N.) So he proceeds to tion does not wish it. 18. Confirmation of e. 17, by the state the exceptions to the promise (v. 10), and how the glorious results of Christ's suffering innocently. For"If "Because." That is "better," v. 17, by means of which we are rendered more like to Christ in death anda truly wise will behave in such exceptional cases. ye should suffer:" if it should so happen; "suffer," a milder word than harm. for righteousness-not the life: for His death brought the best issue to Hims suffering, but the cause for which one suffers, makes the and to us. (BENGEL) Carist-the Anointed Holy Ore martyr' [AUGUSTINE). bappy-Not even can suffering of God: the Holy suffered for sins, the Just for the take away your blessedness, but rather promotes it. unjust. also-as well as yourselves (v. 17. CT. ON 1 and-Greek, "but." Do not impair your blessing (v. 9) 21; there His suffering was brought forward as a by fearing man's terror in your times of adversity. ample to us; here, as a proof of the blessedress of s It is "better" for us also once to suffer with Lit.." Be not terrified with their terror," i.e., with that fering for well-doing. once-for all: never again to sf which they try to strike into you, and which strikes fer. themselves when in adversity. This verse and r. 15, is Christ, than for ever without Christ. [BENGEL] W of the past: a bright consolation to the tried. for quoted from Isaab, 8. 12, 13. God alone is to be fear- now are suffering our "once :" it will soon be a th -as though He had Himself committed them. Hr ed: he that fears God has none else to fear. neither be troubled the threat of the law, Leviticus, 26, 36; Deuteronomy, 28, 65, 66; in contrast to which the gospel exposed Himself to death by His "confession," gives the believer a heart assured of God's favour, and as we are called on to "give an answer to him t therefore unruffled, amidst all adversities. Not only asketh a reason of our hope." This was "well-dre be not afraid, but be not even agitated. 15. sanct: y in its highest manifestation. As He suffered. “I -hallow; honour as holy, enshrining Him in your Just," so we ought willingly suffer "for righteous hearts. So in the Lord's prayer, Matthew, 6. 9. God's sake" (m. 14: cf. v. 12. 17), that might bring us to e holiness is thus glorified in our hearts as the dwelling-together with Himself in His ascension to the ne 640 |