CHAPTER II. ANALYSIS OF THE CHAPTER.
This chapter may be divided into three parts:--
I. An exhortation to those whom the apostle addressed, to lay aside all
malice, and all guile, and to receive the simple and plain
instructions of the word of God with the earnestness with which babes
desire their appropriate food, 1 Peter 2:1-3. Religion reproduces
the traits of character of children in those whom it influences and they
ought to regard themselves as new-born babes, and seek that kind of
spiritual nutriment which is adapted to their condition as such.
II. The privileges which they had obtained by becoming Christians, while
so many others had stumbled at the very truths by which they had been
saved, 1 Peter 2:4-10.
(a.) They had come to the Saviour, as the living stone on which the whole
spiritual temple was founded, though others had rejected him; they had
become a holy priesthood; they had been admitted to the privilege of
offering true sacrifices, acceptable to God, 1 Peter 2:4,5.
(b.) To them Christ was precious as the chief corner-stone, on which all
their hopes rested, and on which the edifice that was to be reared was
safe, though that foundation of the Christian hope had been rejected and
disallowed by others, 1 Peter 2:6-8.
(c.) They were now a chosen people, an holy nation, appointed to show
forth on earth the praises of God, though formerly they were not regarded
as the people of God, and were not within the range of the methods by
which he was accustomed to show mercy, 1 Peter 2:9,10.
III. Various duties growing out of these privileges, and out of
the various relations which they sustained in life, 1 Peter 2:11-25.
(a.) The duty of living as strangers and pilgrims; of abstaining from
all those fleshly lusts which war against the soul; and of leading
lives of entire honesty in relation to the Gentiles, by whom they
were surrounded, 1 Peter 2:11,12.
(b.) The duty of submitting to civil rulers, 1 Peter 2:13-17.
(c.) The duty of servants to submit to their masters, though their
condition was a hard one in life, and they were called to suffer
wrongfully, 1 Peter 2:18-20.
(d.) This duty was enforced on servants, and on all, from the example of
Christ, who in more wronged than any others can be, and who yet bore all
his sufferings with entire patience, leaving us an example that we should
follow in his steps, 1 Peter 2:21-25.
Verse 1. Wherefore laying aside. On the word rendered laying
aside, see Romans 13:12; Ephesians 4:22,25; Colossians 3:8. The allusion is to
putting off clothes; and the meaning is, that we are to cast off these
things entirely; that is, we are no longer to practise them. The
word wherefore (\~oun\~) refers to the reasonings in the first
chapter. In view of the considerations stated there, we should renounce
all evil.
All malice. All evil, (\~kakian\~.) The word malice we commonly
apply now to a particular kind of evil, denoting extreme enmity of
heart, ill-will, a disposition to injure others without cause, from
mere personal gratification, or from a spirit of revenge.---Webster.
The Greek word, however, includes evil of all kinds.
See Barnes "Romans 1:29". Comp. See Barnes "Acts 8:22", where it is
rendered wickedness, and 1 Corinthians 5:8; 14:20; Ephesians 4:31; Colossians 3:8; Titus 3:3.
And all guile. Deceit of all kinds. See Barnes "Romans 1:29";
See Barnes "2 Corinthians 12:16"; See Barnes "1 Thessalonians 2:3".
And hypocrisies. See Barnes "1 Timothy 4:2"; See Barnes "Matthew 23:28";
See Barnes "Galatians 2:13", on the word rendered dissimulation. The
word means, feigning to be what we are not; assuming a false appearance
of religion; cloking a wicked purpose under the appearance of piety:
And envies. Hatred of others on account of some excellency
which they have, or something which they possess which we do not.
See Barnes "Romans 1:29".
And all evil speaking. Greek, Speaking against others. This word
(\~katalalia\~) occurs only here and in 2 Corinthians 12:20, where it is rendered
backbitings. It would include all unkind or slanderous speaking
against others. This is by no means an uncommon fault in the world, and
it is one of the designs of religion to guard against it. Religion
teaches us to lay aside whatever guile, insincerity, and false
appearances we may have acquired, and to put on the simple honesty and
openness of children. We all acquire more or less of guile and
insincerity ill the course of life, We learn to conceal our sentiments
and feelings, and almost unconsciously come to appear different from what
we really are. It is not so with children. In the child, every emotion of
the bosom: appears as it is. Nature there work, well and beautifully.
Every emotion is expressed; every feeling of the heart is developed; and
in the cheeks, the open eye, the joyous or sad countenance, we know all
that there is in the bosom, as certainly as we know all that there is in
the rose by its colour and its fragrance. Now, it is one of the purposes
of religion to bring us back to this state, and to strip off all the
subterfuges which we may have acquired in life; and he in whom this
effect is not accomplished has never been converted. A man that is
characteristically deceitful, cunning, and crafty, cannot be a Christian.
"Except ye be converted, and become as little children, ye shall not
enter into the kingdom of heaven," Matthew 18:3.
{a} "laying aside all malice" Ephesians 4:22,31
Verse 2. As new-born babes. The phrase here used would properly
denote those which were just born, and hence Christians who had just
begun the spiritual life. See the word explained
See Barnes "2 Timothy 3:15". It is not uncommon, in the Scriptures, to
compare Christians with little children. See Barnes "Matthew 18:3" for the
reasons of this comparison. Comp. See Barnes "1 Corinthians 3:2"
See Barnes "Hebrews 5:12,14".
Desire the sincere milk of the word. The pure milk of the word,
On the meaning of the word sincere, See Barnes "Ephesians 6:24". The
Greek word here (\~adolon\~) means, properly, that which is without guile
or falsehood; then unadulterated, pure, genuine. The Greek adjective
rendered "of the word," (\~logikon\~,) means properly rational,
pertaining to reason, or mind; and, in the connexion here with milk,
means that which is adapted to sustain the soul.
See Barnes "Romans 12:1". There is no doubt that there is allusion to the
gospel in its purest and most simple form, as adapted to be the nutriment
of the new-born soul. Probably there are two ideas here; one, that the
proper aliment of piety is simple truth; the other, that the truths which
they were to desire were the more elementary truths of the gospel, such
as would be adapted to those who were babes in knowledge.
That ye may grow thereby. As babes grow on their proper nutriment.
Piety in the heart is susceptible of growth, and is made to grow by its
proper element, as a plant or a child is, and will grow in proportion as
it has the proper kind of nutriment, from this verse we may see,
(1.) the reason of the injunction of the Saviour to Peter, to "feed his
lambs," John 21:15; 1 Peter 2:1,2. Young Christians strongly resemble
children, babes; and they need watchful care, and kind attention, and
appropriate aliment, as much as new-born infants do. Piety receives its
form much from its commencement; and the character of the whole
Christian life will be determined in a great degree by the views
entertained at first, and the kind of instruction which is given to those
who are just entering on their Christian course. We may also see,
(2.) that it furnishes evidence of conversion, if we have a love for
the simple and pure truths of the gospel, It is evidence that we
have spiritual life, as really as the desire of appropriate nourishment
is evidence that an infant has natural life. The new-born soul loves
the truth. It is nourished by it. It perishes without it. The gospel
is just what it wants; and without that it could not live. We may
also learn from this verse,
(3.) that the truths of the gospel which are best adapted to that state,
are those which are simple and plain. See Barnes "Hebrews 5:12", seq. It
is not philosophy that is needed then; it is not the profound and
difficult doctrines of the gospel; it is those elementary truths which he
at the foundation of all religion, and which can be comprehended by
children: Religion makes every one docile and humble as a child; and
whatever may be the age at which one is converted, or whatever
attainments he may have made in science, he relishes the same truths
which are loved by the youngest and most unlettered child that is brought
into the kingdom of God.
{b} "babes" Matthew 18:3
{*} "sincere" "pure"
{c} "milk" 1 Corinthians 3:2
Verse 3. If so be ye have tasted that the Lord is gracious. Or
rather, as Doddridge renders it, "Since you have tasted that the Lord is
gracious." The apostle did not mean to express any doubt on the subject,
but to state that, since they had had an experimental acquaintance with
the grace of God, they should desire to increase more and more in the
knowledge and love of him, On the use of the word taste,
See Barnes "Hebrews 6:4".
{a} "tasted" Psalms 34:8
Verse 4. To whom coming. To the Lord Jesus, for so the word "Lord"
is to be understood in 1 Peter 2:3. See Barnes "Acts 1:24". The idea
here is, that they had come to him for salvation, while the great
mass of men rejected him. Others "disallowed" him, and turned away
from him, but they had seen that he was the one chosen or appointed of
God, and had come to him in order to be saved. Salvation is often
represented as coming to Christ. See Matthew 11:28.
As unto a living stone. The allusion in this passage is to
Isaiah 28:16, "Behold, I lay in Zion for a foundation a stone, a tried
stone, a precious corner-stone, a sure foundation: he that believeth
shall not make haste." See Barnes "Isaiah 28:16". There may be also
possibly an allusion to Psalms 118:22, "The stone which the builders
disallowed, is become the head-stone of the corner." The reference is to
Christ as the foundation on which the church is reared. He occupied the
same place in regard to the church which a foundation-stone does to
the edifice that is reared upon it. Comp. Matthew 7:24,25.
See Barnes "Romans 9:33", See Barnes "Ephesians 2:20", seq. The phrase
"living stone" is however unusual, and is not found, I think, except
in this place. There seems to be an incongruity in it, in attributing
life to a stone, yet the meaning is not difficult to be understood.
The purpose was not to speak of a temple, like that at Jerusalem, made up
of gold and costly stones; but of a temple made up of living
materials--of redeemed men--in which God now resides. In speaking of
that, it was natural to refer to the foundation on which the whole
rested, and to speak of that as corresponding to the whole edifice. It
was all a living temple--a temple composed of living materials--from
the foundation to the top. Compare the expression in John 4:10, "He
would have given thee living water;" that is, water which would have
imparted life to the soul. So Christ imparts life to the whole spiritual
temple that is reared on him as a foundation.
Disallowed indeed of men. Rejected by them, first by the Jews, in
causing him to be put to death; and then by all men when he is offered to
them as their Saviour. See Barnes "Isaiah 53:3".
See Barnes "Psalms 118:22": "Which the builders refused." Comp.
See Barnes "Matthew 21:42"; See Barnes "Acts 4:11".
But chosen of God. Selected by him as the suitable foundation on
which to rear his church.
And precious. Valuable. The universe had nothing more valuable on
which to rear the spiritual temple.
{b} "disallowed" Psalms 118:22
{*} "disallowed" "rejected"
Verse 5. Ye also, as lively stones. Gr., "living stones." The word
should have been so rendered. The word lively with us now has a
different meaning from living, and denotes active, quick, sprightly.
The Greek word is the same as that used in the previous verse, and
rendered living. The meaning is, that the materials of which the temple
here referred to was composed, were living materials throughout. The
foundation is a living foundation, and all the superstructure is
composed of living materials. The purpose of the apostle here is to
compare the church to a beautiful temple--such as the temple in
Jerusalem, and to show that it is complete in all its parts, as that was.
It has within itself what corresponds with everything that was valuable
in that. It is a beautiful structure like that; and as in that there was
a priesthood, and there were real and acceptable sacrifices offered, so
it is in the Christian church. The Jews prided themselves much on their
temple. It was a most costly and splendid edifice. It was the place where
God was worshipped, and where he was supposed to dwell. It had an
imposing service, and there was acceptable worship rendered there. As a
new dispensation was introduced; as the tendency of the Christian system
was to draw off the worshippers from that temple, and to teach them that
God could be worshipped as acceptably elsewhere as at Jerusalem,
(John 4:21-23;) as Christianity did not inculcate the necessity of
rearing splendid temples for the worship of God; and as in fact the
temple at Jerusalem was about to be destroyed for ever, it was important
to show that in the Christian church there might be found all that was
truly beautiful and valuable in the temple at Jerusalem; that it had what
corresponded to what was in fact most precious there, and that there
was still a most magnificent and beautiful temple on the earth.
Hence the sacred writers labour to show that all was found in the
church that had made the temple at Jerusalem so glorious, and that
the great design contemplated by the erection of that splendid edifices,
--the maintenance of the worship of God was now accomplished in a more
glorious manner than even in the services of that house. For there was a
temple, made up of living materials, which was still the peculiar
dwelling-place of God on the earth. In that temple there was a holy
priesthood--for every Christian was a priest. In that temple there were
sacrifices offered, as acceptable to God as in the former--for they were
spiritual sacrifices, offered continually. These thoughts were often
dwelt upon by the apostle Paul, and are here illustrated by Peter,
evidently with the same design, to impart consolation to those who had
never been permitted to worship at the temple in Jerusalem, and to
comfort those Jews, now converted to Christianity, who saw that that
splendid and glorious edifice was about to be destroyed. The peculiar
abode of God on the earth was now removed from that temple to the
Christian church, The first aspect in which this is illustrated here
is, that the temple of God was made up of living stones;" that is, that
the materials were not inanimate stones, but endued with life, and so
much more valuable than those employed in the temple at Jerusalem, as the
soul is more precious than any materials of stone. There were living
beings which composed that temple, constituting a more beautiful
structure, and a more appropriate dwelling-place for God, than any
edifice could be made of stone, however costly or valuable. A spiritual
house.
A spiritual temple, not made of perishable materials, like that at
Jerusalem; not composed of matter, as that was, but made up of
redeemed souls--a temple more appropriate to be the residence of one who
is a pure spirit. See Barnes "Ephesians 2:19", seq. and 1 Corinthians 6:19,20.
An holy priesthood. In the temple at Jerusalem, the priesthood appointed
to minister there, and to offer sacrifices, an essential part of the
arrangement. It was important, to show that this was not overlooked in
the spiritual that God was raising. Accordingly, the apostle says that
amply provided for, by constituting the whole body of Christians to
be in fact a priesthood. Every one is engaged in offering sacrifice to
God. The business is not intrusted to a particular class to be known as
priests; there is not a particular portion to whom the name is to be
peculiarly given; but every Christian is in fact a priest, and is
engaged in offering an acceptable sacrifice to God. See Romans 1:6 "And
hath made us kings and priests unto God." The Great High Priest in this
service is the Lord Jesus Christ, (see the Epistle to the Hebrews,
passim;) but besides him there is no one who sustains this office,
except as it is borne by all the Christian members. There are
ministers, elders, pastors, evangelists in the church; but there is
no one who is a priest, except in the general sense that all are
priests---for the great sacrifice has been offered, and there is no
expiation now to be made. The name priest, therefore, should never be
conferred on a minister of the gospel. It is never so given in the New
Testament, and there was a reason why it should not be. The proper
idea of a priest is one who offers sacrifice; but the ministers of
the New Testament have no sacrifices to offer--the one great and perfect
oblation for the sins of the world having been made by the Redeemer on
the cross. To him, and him alone, under the New Testament dispensation,
should the name priest be given, as it is uniformly in the New Testament,
except in the general sense in which it is given to all Christians. In
the Roman Catholic communion it is consistent to give the name priest
to a minister of the gospel, but it is wrong to do it. It is
consistent, because they claim that a true sacrifice of the body
and blood of Christ is offered in the mass. It is wrong, because that
doctrine is wholly contrary to the New Testament, and is derogatory to
the one perfect oblation which has been once made for the sins of the
world, and in conferring on a class of men a degree of importance and of
power to which they have no claim, and which is so liable to abuse. But
in a Protestant church it is neither consistent nor right to give
the name to a minister of religion. The only sense in which the term
can now be used in the Christian church is a sense in which it is
applicable to all Christians alike--that they" offer the sacrifice of
prayer mid praise,"
To offer up spiritual sacrifices. Not bloody offerings, the blood of
lambs and bullocks, but those which are the offerings of the heart--the
sacrifices of prayer and praise. As there is a priest, there is also
involved the notion of a sacrifice; but that which is offered is such
as all Christians offer to God, proceeding from the heart, and breathed
forth from the lips, and in a holy life. It is called sacrifice, not
because at makes an expiation for sin, but because it is of the nature of
worship. See Barnes "Hebrews 13:15"; See Barnes "Hebrews 10:14".
Acceptable to God by Jesus Christ. See Barnes "Romans 12:1". Through
the merits of the great sacrifice made by the Redeemer on the cross. Our
prayers and praises are in themselves so imperfect, and proceed from
such polluted lips and hearts, that they can be acceptable only through
him as our intercessor before the throne of God.
See Barnes "Hebrews 9:24", See Barnes "Hebrews 9:25";
See Barnes "Hebrews 10:19", seq.
{a} "scripture" Isaiah 28:16
Verse 6. Wherefore also it is contained in the scripture.
Isaiah 28:16. The quotation is substantially as it is found in the
Septuagint.
Behold, I lay in Sion. See Barnes "Isaiah 28:16", and
See Barnes "Romans 9:33".
A chief corner-stone. The principal stone on which the corner of
the edifice rests. A stone is selected for this which is large and
solid, and, usually, one which is squared, and wrought with care;
and as such a stone is commonly laid with solemn ceremonies, so,
perhaps, in allusion to this, it is here said by God that he would
lay his stone at the foundation. The solemnities attending this were
those which accompanied the great work of the Redeemer. See the
word explained in the See Barnes "Ephesians 2:20".
Elect. Chosen of God, or selected for this purpose, 1 Peter 2:4.
And he that believeth on him shall not be confounded. Shall not be
ashamed. The Hebrew is, "shall not make haste." See it explained
See Barnes "Romans 9:33".
{a} "Behold" Isaiah 28:16
Verse 7. Unto you therefore which believe. Christians are often
called simply believers, because faith in the Savour is one of the
prominent characteristics by which they are distinguished from their
fellowmen. It sufficiently describes any man, to say that he is a
believer in the Lord Jesus.
He is precious. Marg., an honour. That is, according to the
margin, it is an honour to believe on him, and should be so regarded.
This is true, but it is very doubtful whether this is the idea of Peter.
The Greek is \~h timh\~; literally, "esteem, honour, respect, reverence;"
then "value or price." The noun is probably used in the place of the
adjective, in the sense of honourable, valued, precious; and it is not
incorrectly rendered in the text, "he is precious." The connexion
demands this interpretation. The apostle was not showing that it was an
honour to believe on Christ, but was stating the estimate which was
put on him by those who believe, as contrasted with the view taken of him
by the world. The truth which is taught is, that while the Lord Jesus is
rejected by the great mass of men, he is regarded by all Christians as of
inestimable value.
I. Of the fact there can be no doubt. Somehow, Christians
perceive a value in him which is seen in nothing else. This is
evidenced
(a.) in their avowed estimate of him as their best friend;
(b.) in their being willing so far to honour him as to commit to him
the keeping of their souls, resting the whole question of their salvation
on him alone;
(c.) in their readiness to keep his commands, and to serve him, while the
mass of men disobey him; and
(d.) in their being willing to die for him.
II. The reasons why he is so precious to them are such as these:
(1.) They are brought into a condition where they can appreciate his
worth. To see the value of food, we must be hungry; of clothing, we must
be exposed to the winter's blast; of home, we must be wanderers without a
dwelling-place; of medicine, we must be sick; of competence, we must be
poor. So, to see the value of the Saviour, we must see that we are poor,
helpless, dying sinners; that the soul is of inestimable worth; that we
have no merit of our own; and that unless some one interpose, we
must perish. Every one who becomes a true Christian is brought to
this condition; and in this state he can appreciate the worth of the
Saviour. In this respect the condition of Christians is unlike that of
the rest of mankind--for they are in no better state to appreciate the
worth of the Saviour, than the man in health is to appreciate the value
of the healing art, or than he who has never had a want unsupplied,
the kindness of one who comes to us with an abundant supply of
food.
(2.) The Lord Jesus is in fact of more value to them than any other
benefactor. We have had benefactors who have done us good, but none who
have done us such good as he has. We have had parents, teachers, kind
friends, who have provided for us, taught us, relieved us; but all that
they have done for us is slight, compared with what he has done. The
fruit of their kindness, for the most part, pertains to the present
world; and they have not laid down their lives for us. What he has
done pertains to our welfare to all eternity; it is the fruit of the
sacrifice of his own life. How precious should the name and memory of one
be who has laid down his own life to save us!
(3.) We owe all our hopes of heaven to him; and in proportion to the
value of such a hope, he is precious to us. We have no hope of salvation
but in him. Take that away--blot out the name and the work of the
Redeemer--and we see no way in which we could be saved; we have no
prospect of being saved. As our hope of heaven, therefore, is valuable to
us; as it supports us in trial; as it comforts us in the hour of death,
so is the Saviour precious: and the estimate which we form of him is in
proportion to the value of such a hope.
(4.) There is an intrinsic value and excellency in the character of
Christ, apart from his relation to us, which makes him precious to those
who can appreciate his worth. In his character, abstractedly considered,
there was more to attract, to interest, to love, than in that of any
other one who ever lived in our world. There was more purity, more
benevolence, more that was great in trying circumstances, more that was
generous and self-denying, more that resembled God, than in any other one
who ever appeared on earth. In the moral firmament, the character of
Christ sustains a pre-eminence above all others who have lived, as great
as the glory of the sun is superior to the feeble lights, though so
numerous, which glimmer at midnight. With such views of him, it is
not to be wondered at, that, however he may be estimated by the
world, "to them who believe he is PRECIOUS."
But unto them which be disobedient. Literally, unwilling to be
persuaded, (\~apeiyhv\~;) that is, those who refused to believe; who
were obstinate or contumacious, Luke 1:17; Romans 1:30. The meaning is,
that to them he is made a stone against which they impinge, and ruin
themselves. See Barnes "1 Peter 2:8". The stone which the builders
disallowed. Which they rejected, or refused to make a corner-stone. The
allusion here, by the word "builders," is primarily to the Jews,
represented as raising a temple of salvation, or building with reference
to eternal life. They refused to lay this stone, which God had appointed,
as the foundation of their hopes, but preferred some other foundation.
See this passage explained See Barnes "Matthew 21:42";
See Barnes "Acts 4:11"; and See Barnes "Romans 9:33".
The same is made the head of the corner. That is, though it is
rejected by the mass of men, yet God has in fact made it the corner-stone
on which the whole spiritual temple rests, Acts 4:11,12. However men
may regard it, there is, in fact, no other hope of heaven than that which
is founded on the Lord Jesus. If men are not saved by him, he becomes to
them a stone of stumbling, and a rock of offence.
{1} "precious" "an honour"
{*} "disobedient" "believe not"
{b} "stone" Matthew 21:42
{+} "disallowed" "rejected"
Verse 8. And a stone of stumbling. A stone over which they stumble,
or against Which they impinge. The idea seems to be that of a
cornerstone which projects from the building, against which they dash
themselves, and by which they are made to fall.
See Barnes "Matthew 21:44". The rejection of the Saviour becomes the means
of their ruin. They refuse to build on him, and it is as if one
should run against a solid projecting corner-stone of a house, that would
certainly be the means of their destruction.
Comp. See Barnes "Luke 1:34". An idea similar to this occurs in
Matthew 21:44: "Whosoever shall fall on this stone shall be broken." The
meaning is, that if this foundation-stone is not the means of their
salvation, it will be of their ruin. It is not a matter of indifference
whether they believe on him or not--whether they accept or reject him.
They cannot reject him without the most fearful consequences to their
souls.
And a rock of offence. This expresses substantially the same idea as
the phrase "stone of stumbling." The word rendered "offence," \~skandalon\~,
means properly "a trap-stick--a crooked stick on which the bait is
fastened, which the animal strikes against, and so springs the trap,"
(Robinson, Lex.;) then a trap, gin, snare; and then anything which
one strikes or stumbles against; a stumbling block. It then denotes that
which is the cause or occasion of ruin. This language would be strictly
applicable to the Jews, who rejected the Saviour on account of his humble
birth, and whose rejection of him was made the occasion of the
destruction of their temple, city, and nation. But it is also applicable
to all who reject him, from whatever cause; for their rejection of him
will be followed with ruin to their souls. It is a crime for which God
will judge them as certainly as he did the Jews who disowned him and
crucified him, for the offence is substantially the same. What might have
been, therefore, the means of their salvation, is made the cause of their
deeper condemnation.
Even to them which stumble at the word. To all who do this. That is,
they take the same kind of offence at the gospel which the Jews did at
the Saviour himself. It is substantially the same thing, and the
consequences must be the same. How does the conduct of the man who
rejects the Saviour now, differ from that of him who rejected him when he
was on the earth?
Being disobedient. 1 Peter 2:7. The reason why they reject him
is, that they are not disposed to obey. They are solemnly commanded to
believe the gospel; and a refusal to do it, therefore, is as really an
act of disobedience as to break any other command of God. Whereunto they
were appointed. (\~eiv o kai eteyhsan\~.) The word "whereunto" means unto which.
But unto what? It cannot be supposed that it means that they were
"appointed" to believe on him and be saved by him; for
(1.) this would involve all the difficulty which is ever felt in the
doctrine of decrees or election; for it would then mean that he had
eternally designated them to be saved, which is the doctrine of
predestination; and
(2.) if this were the true interpretation, the consequence would
follow that God had been foiled. In his plan--for the reference here is
to those who would not be saved, that is, to those who "stumble at
that stumbling-stone," and are destroyed. Calvin supposes that it means,
"unto which rejection and destruction they were designated in the purpose
of God." So Bloomfield renders it, "Unto which (disbelief) they were
destined," (Crit. Digest;) meaning, as he supposes, that "into this
stumbling and disobedience they were permitted by God to fall."
Doddridge interprets it, "To which also they were appointed by the
righteous sentence of God, long before, even as early as in his first
purpose and decree he ordained his Son to be the great foundation
of his church." Rosenmuller gives substantially the same interpretation.
Clemens Romanus says it means that "they were appointed, not that they
should sin, but that, sinning, they should be punished." See Wetstein. So
Macknight, "To which punishment they were appointed." Whitby gives
the same interpretation of it, that because they were disobedient,
(referring, as he supposes, to the Jews who rejected the Messiah,) "they
were appointed, for the punishment of that disobedience, to fall and
perish." Dr. Clarke supposes that it means that they were prophesied
of that they should, thus fall; or that, long before, it was predicted
that they should thus stumble and fall. In reference to the meaning of
this difficult passage, it is proper to observe that there is in the
Greek verb necessarily the idea of designation, appointment, purpose.
There was some agency or intention by which they were put in that
condition; some act of placing or appointing, (the word \~tiyhmi\~
meaning to set, put, lay, lay down, appoint, constitute,) by which
this result was brought about. The fair sense, therefore, and one from
which we cannot escape, is, that this did not happen by chance or
accident, but that there was a Divine arrangement, appointment, or plan
on the part of God in reference to this result, and that the result was
in conformity with that. So it is said in Jude 1:4, of a similar
class of men, "For there are certain men crept in unawares, who were
before of old ordained to this condemnation." The facts were these:
(1.) That God appointed his Son to be the corner-stone of his church.
(2.) That there was a portion of the world which, from some cause, would
embrace him and be saved.
(3.) That there was another portion who, it was certain, would not
embrace him.
(4.) That it was known that the appointment of the Lord Jesus as a
Saviour would be the occasion of their rejecting him, and of their
deeper and more aggravated condemnation.
(5.) That the arrangement was nevertheless made, with the understanding
that all this would be so, and because it was best on the whole that
it should be so, even though this consequence would follow. That is, it
was better that the arrangement should be made for the salvation of men
even with this result, that a part would sink into deeper condemnation,
than that no arrangement should be made to save any. The primary and
originating arrangement, therefore, did not contemplate them or their
destruction, but was made with reference to others, and notwithstanding
they would reject him, and would fall. The expression whereunto
(\~eiv o\~) refers to this plan, as involving, under the circumstances,
the result which actually followed. Their stumbling and falling was not a
matter of chance, or a result which was not contemplated, but entered
into the original arrangement; and the whole, therefore, might be said to
be in accordance with a wise plan and purpose. And,
(6.) it might be said in this sense, and in this connexion, that those
who would reject him were appointed to this stumbling and falling. It was
what was foreseen; what entered into the general arrangement; what was
involved in the purpose to save any. It was not a matter that was
unforeseen, that the consequence of giving a Saviour would result in the
condemnation of those who should crucify and reject him; but the whole
thing, as it actually occurred, entered into the Divine arrangement.
It may be added, that as, in the facts in the case, nothing wrong has
been done by God, and no one has been deprived of any rights, or
punished more than he deserves, it was not wrong in him to make
the arrangement. It was better that the arrangement should be made as it
is, even with this consequence, than that none at all should be made for
human salvation. See Barnes "Romans 9:5", seq.
See Barnes "John 12:39", See Barnes "John 12:40". This is just a
statement, in accordance with what everywhere occurs in the Bible, that
all things enter into the eternal plans of God; that nothing happens by
chance; that there is nothing that was not foreseen; and that the plan is
such as, on the whole, God saw to be best and wise, and therefore adopted
it. If there is nothing unjust and wrong in the actual developement
of the plan, there was nothing in forming it. At the same time, no
man who disbelieves and rejects the gospel should take refuge in
this as an excuse. He was "appointed" to it no otherwise than as
it actually occurs; and as they know that they are voluntary in
rejecting him, they cannot lay the blame of this on the purposes of
God. They are not forced or compelled to do it; but it was seen
that this consequence would follow, and the plan was laid to send
the Saviour notwithstanding.
{a} "whereunto" Jude 1:4
Verse 9. But ye are a chosen generation. In contradistinction from
those who, by their disobedience, had rejected the Saviour as the
foundation of hope. The people of God are often represented as his chosen
or elected people. See Barnes "1 Peter 1:2".
A royal priesthood. See Barnes "1 Peter 2:2"%. The meaning of this
is, probably, that they "at once bore the dignity of kings, and the
sanctity of priests."--Doddridge. Comp. Revelation 1:6: "And hath made
us kings and priests unto God." See also Isaiah 61:6: "But ye shall be
named priests of the Lord; men shall call you ministers of our God." It
may be, however, that the word royal is used only to denote the
dignity of the priestly office which they sustained, or that they
constituted, as it were, an entire nation or kingdom of priests. They
were a kingdom over which he presided, and they were all priests; so that
it might be said they were a kingdom of priests--a kingdom in which
all the subjects were engaged in offering sacrifice to God. The
expression appears to be taken from Exodus 19:6--"And ye shall be
unto me a kingdom of priests"--and is such language as one who had been
educated as a Jew would be likely to employ to set forth the dignity
of those whom he regarded as the people of God.
An holy nation. This is also taken from Exodus 19:6. The Hebrews
were regarded as a nation consecrated to God; and now that they were
east off or rejected for their disobedience, the same language was
properly applied to the people whom God had chosen in their place
--the Christian church.
A peculiar people. Comp. See Barnes "Titus 2:14", The margin here
is purchased. The word peculiar, in its common acceptation now,
would mean that they were distinguished from others, or were singular.
The reading in the margin would mean that they had been bought or
redeemed. Both these things are so, but neither of them expresses the
exact sense of the original. The Greek (\~laov eiv peripoihsin\~) means,
"a people for a possession;" that is, as pertaining to God. They are a
people which he has secured as a possession, or as his own; a people,
therefore, which belong to him, and to no other. In this sense they are
peculiar as being his; and, being such, it may be inferred that they
should be peculiar in the sense of being unlike others in their manner
of life. But that idea is not necessarily in the text. There seems to be
here also an allusion to Exodus 19:5: "Ye shall be a peculiar treasure
with me (Sept. \~laov periousiov\~) above all people."
That ye should shew forth the praises of him. Marg., virtues. The
Greek word (\~areth\~) means properly good quality, excellence of any
kind. It means here the excellences of God--his goodness, his wondrous
deeds, or those things which make it proper to praise him. This
shows one great object for which they were redeemed. It was that
they might proclaim the glory of God, and keep up the remembrance
of his wondrous deeds in the earth. This is to be done
(a.) by proper ascriptions of praise to him in public, family, and
social worship;
(b.) by being always the avowed friends of God, ready ever to vindicate
his government and ways;
(c.) by endeavouring to make known his excellences to all those who are
ignorant of him; and
(d.) by such a life as shall constantly proclaim his praise--as the sun,
the moon, the stars, the hills, the streams, the flowers do, showing what
God does. The consistent life of a devoted Christian is a constant
setting forth of the praise of God, showing to all that the God who
has made him such is worthy to be loved.
Who hath called you out of darkness into his marvellous light. On the
word called, See Barnes "Ephesians 4:1". Darkness is the emblem of
ignorance, sin, and misery, and refers here to their condition before
their conversion; light is the emblem of the opposite, and is a
beautiful representation of the state of those who are brought to the
knowledge of the gospel. See Barnes "Acts 26:18". The word
marvellous means wonderful; and the idea is, that the light of
the gospel was such as was unusual, or not to be found elsewhere, as that
excites wonder or surprise which we are not accustomed to see. The
primary reference here is, undoubtedly, to those who had been
heathens, and to the great change which had been produced by their
having been brought to the knowledge of the truth as revealed in the
gospel; and, in regard to this, no one can doubt that the one state
deserved to be characterized as darkness, and the other as light. The
contrast was as great as that between midnight and noonday. But what is
here said is substantially correct of all who are converted, and is often
as strikingly true of those who have been brought up in Christian
lands, as of those who have lived among the heathen. The change in
conversion is often so great and so rapid, the views and feelings are so
different before and after conversion, that it seems like a sudden
transition from midnight to noon. In all cases also, of true
conversion, though the change may not be so striking, or apparently so
sudden, there is a change of which this may be regarded as substantially
an accurate description. In many cases the convert can adopt this
language in all its fulness, as descriptive of his own conversion; in all
cases of genuine conversion it is true that each one can say that he has
been called from a state in which his mind was dark to one in which it is
comparatively clear.
{1} "peculiar" "purchased"
{b} "people" Deuteronomy 4:20
{2} "the praises" "virtues"
{c} "darkness" Acts 26:18
Verse 10. Which in time past were not a people. That is, who formerly
were not regarded as the people of God. There is an allusion here
to the passage in Hosea 2:23, "And I will have mercy upon her
that had not obtained mercy; and I will say to them which were
not my people, Thou art my people; and they shall say, Thou art
my God." It is, however, a mere allusion, such as one makes who
uses the language of another to express his ideas, without meaning
to say that both refer to the same subject. In Hosea, the passage
refers evidently to the reception of one portion of the Israelites into
favour after their rejection; in Peter, it refers mainly to those who
had been Gentiles, and who had never been recognised as the people
of God. The language of the prophet would exactly express his
idea, and he therefore uses it without intending to say that this was
its original application. See it explained See Barnes "Romans 9:25".
Comp. See Barnes "Ephesians 2:11", seq.
Which had not obtained mercy. That is, who had been living
unpardoned, having no knowledge of the way by which sinners might be
forgiven, and no evidence that your sins were forgiven. They were then in
the condition of the whole heathen world, and they had not then been
acquainted with the glorious method by which God forgives iniquity.
{a} "which in past" Romans 9:25
Verse 11. Dearly beloved, I beseech you as strangers and pilgrims. On
the word rendered strangers, (\~paroikouv\~,)
See Barnes "Ephesians 2:19", where it is rendered foreigners. It means,
properly, one dwelling near, neighbouring; then a by-dweller, a
sojourner, one without the rights of citizenship, as distinguished from a
citizen; and it means here that Christians are not properly citizens of
this world, but that their citizenship is in heaven, and that they are
here mere sojourners. See Barnes "Philippians 3:20". For our conversation
[citizenship] is in heaven." On the word rendered pilgrims,
(\~parepidhmouv\~,) See Barnes "1 Peter 1:1"; See Barnes "Hebrews 11:13". A
pilgrim, properly, is one who travels to a distance from his own
country to visit a holy place, or to pay his devotion to some holy
object; then a traveller, a wanderer. The meaning here is, that
Christians have no permanent home on earth; their citizenship is not
here; they are mere sojourners, and they are passing on to their eternal
home in the heavens. They should, therefore, act as become such persons;
as sojourners and travellers do. They should not
(a.) regard the earth as their home.
(b.) They should not seek to acquire permanent possessions here, as
if they were to remain here, but should act as travellers do, who
merely seek a temporary lodging, without expecting permanently to
reside in a place.
(c.) They should not allow any such attachments to be formed, or
arrangements to be made, as to impede their journey to their final
home, as pilgrims seek only a temporary lodging, and steadily pursue
their journey.
(d.) Even while engaged here in the necessary callings of life--their
studies, their farming, their merchandize--their thoughts and affections
should be on other things. One in a strange land thinks much of his
country and home; a pilgrim, much of the land to which he goes; and even
while his time and attention may be necessarily occupied by the
arrangements needful for the journey, his thoughts and affections will be
far away.
(e.) We should not encumber ourselves with much of this world's
goods. Many professed Christians get so many worldly things around them,
that it is impossible for them to make a journey to heaven. They burden
themselves as no traveller would, and they make no progress. A traveller
takes along as few things as possible; and a staff is often all that a
pilgrim has. We make the most rapid progress in our journey to our final
home when we are least encumbered with the things of this world.
Abstain from freshly lusts. Such desires and passions as the carnal
appetites prompt to. See Barnes "Galatians 5:19", seq., a sojourner in a
land, or a pilgrim, does not give himself up to the indulgence of sensual
appetites, or to the soft pleasures of the soul. All these would hinder
his progress, and turn him off from his great design. Comp. Romans 13:4,
Galatians 5:24; 2 Timothy 2:22; Titus 2:12; 1 Peter 1:14.
Which war against the soul. See Barnes "Romans 8:12",
See Barnes "Romans 8:13". The meaning is, that indulgence in these things
makes war against the nobler faculties of the soul; against the
conscience, the understanding, the memory, the judgment, the exercise of
a pure imagination. Comp. Galatians 5:17. There is not a faculty of the
mind, however brilliant in itself, which will not be ultimately ruined by
indulgence in the carnal propensities of our nature. The effect of
intemperance on the noble faculties of the soul is well known; and alas,
there are too many instances in which the light of genius, in those
endowed with splendid gifts, at the bar, in the pulpit, and in the
senate, is extinguished by it, to need a particular description. But
there is one vice pre-eminently, which prevails all over the heathen
world, (Comp. See Barnes "Romans 1:27", seq.) and extensively in
Christian lands, which more than all others, blunts the moral sense,
pollutes the memory, defiles the imagination, hardens the heart, and
sends a withering influence through all the faculties of the soul.
"The soul grows clotted by contagion,
Embodies, and embrutes, till she quite lose
The divine property of her first being,"
Of this passion, Burns beautifully and truly said-
"But oh ! it hardens a' within,
And petrifies the feeling."
From all these passions the Christian pilgrim is to abstain.
{b} "strangers" Psalms 119:19
{c} "lusts" Galatians 5:16-21
{d} "war" Romans 8:13; James 4:1
Verse 12. Having your conversation honest. Your conduct.
See Barnes "Philippians 1:27". That is, lead upright and consistent lives.
Comp. See Barnes "Philippians 4:8".
Among the Gentiles. The heathen by whom you are surrounded, and who
will certainly observe your conduct. See Barnes "1 Thessalonians 4:12", "That ye
may walk honestly towards them that are without." Comp. Romans 13:13.
That, whereas they speak against you as evil doers,. Marg.,
wherein. Gr., \~en w\~--in what; either referring to time, and
meaning that at the very time when they speak against you in this
manner they may be silenced by seeing your upright lives; or meaning
in respect to which--that is, that in respect to the very matters for
which they reproach you they may see by your meek and upright conduct
that there is really no ground for reproach. Wetstein adopts the former,
but the question which is meant is not very important. Bloomfield
supposes it to mean inasmuch, whereas. The sentiment is a correct
one, whichever interpretation is adopted It should be true that at the
very time when the enemies of religion reproach us, they should see that
we are actuated by Christian principles, and that in the very matter for
which we are reproached we are conscientious and honest.
They may, by your good works, which they shall behold. Gr., "which
they shall closely or narrowly inspect." The meaning is, that upon a
close and narrow examination, they may see that you are actuated
by upright principles, and ultimately be disposed to do you justice.
It is to be remembered that the heathen were very little acquainted
with the nature of Christianity; and it is known that in the early
ages they charged on Christians the most abominable vices, and
even accused them of practices at which human nature revolts.
The meaning of Peter is, that while they charged these things on
Christians, whether from ignorance or malice, they ought so to live
as that a more full acquaintance with them, and a closer inspection
of their conduct, would disarm their prejudices, and show that their
charges were entirely unfounded. The truth taught here is,
that our conduct as Christians should be such as to bear the
strictest scrutiny; such that the closest examination will lead our
enemies to the conviction; that we are upright and honest. This
may be done by every Christian; this his religion solemnly requires
him to do.
Glorify God. Honour God; that is, that they may be convinced by your
conduct of the pure and holy nature of that religion which he has
revealed, and be led also to love and worship him.
See Barnes "Matthew 5:16".
In the day of visitation. Many different opinions have been
entertained of the meaning of this phrase, some referring it to the day
of judgment; some to times of persecution; some to the destruction
of Jerusalem; and some to the time when the gospel was preached
among the Gentiles, as a period when God visited them with mercy.
The word visitation (\~episkoph\~,) means the act of visiting or being
visited for any purpose, usually with the notion of inspecting conduct,
of inflicting punishment, or of conferring favours.
Comp. Matthew 25:36,43; Luke 1:68,78; 7:16; 19:44. In the sense of visiting
for the purpose of punishing, the word is often used in the Septuagint
for the Heb. \^HEBREW\^, (pakad,) though there is no instance in
which the word is so used in the New Testament, unless it be in the verse
before us. The "visitation" here referred to is undoubtedly that of God;
and the reference is to some time when he would make a "visitation" to
men for some purpose, and when the fact that the Gentiles had narrowly
inspected the conduct of Christians would lead them to honour him. The
only question is, to what visitation of that kind the apostle referred.
The prevailing use of the word in the New Testament would seem to lead us
to suppose that the "visitation" referred to was designed to confer
favours rather than to inflict punishment, and indeed the word seems to
have somewhat of a technical character, and to have been familiarly used
by Christians to denote God's coming to men to bless them; to pour out
his Spirit upon them; to revive religion. This seems to me to be its
meaning here; and, if so, the sense is, that when God appeared among men
to accompany the preaching of the gospel with saving power, the result of
the observed conduct of Christians would be to lead those around them to
honour him by giving up their hearts to him; that is, their consistent
lives would be the means of the revival and extension of true religion.
And is it not always so? Is not the pure and holy walk of Christians
an occasion of his bending his footsteps down to earth to bless dying
sinners, and to scatter spiritual blessings with a liberal hand?
Comp. See Barnes "1 Corinthians 14:24", See Barnes "1 Corinthians 14:25".
{1} "whereas" "wherein"
{e} "good works" Matthew 5:16
Verse 13. Submit yourselves to every ordinance of man. Gr., "to every
creation of man," (\~anyrwpinh ktisei\~.) The meaning is, to every
institution or appointment of man; to wit, of those who are in authority,
or who are appointed to administer government. The laws, institutes, and
appointments of such a government may be spoken of as the creation of
man; that is, as what man makes. Of course, what is here said must be
understood with the limitation everywhere implied, that what is ordained
by those in authority is not contrary to the law of God.
See Barnes "Acts 4:19". On the general duty here enjoined of subjection
to civil authority, See Barnes "Romans 13:1-7". For the Lord's sake.
Because he has required it, and has intrusted this power to civil rulers.
See Barnes "Romans 13:6". Comp. See Barnes "Ephesians 6:7". Whether it be
to the king. It has been commonly supposed that there is reference here
to the Roman emperor, who might be called king, because in him the
supreme power resided. The common title of the Roman sovereign was, as
used by the Greek writers, \~autokratwr\~, and among the Romans themselves,
imperator, (emperor;) but the title king was also given to the
sovereign. John 19:15, "We have no king but Cesar." Acts 17:7,
"And these all do contrary to the decrees of Cesar, saying that there is
another king, one Jesus." Peter undoubtedly had particular reference to
the Roman emperors, but he uses a general term, which would be applicable
to all in whom the supreme power resided, and the injunction here would
require submission to such authority, by whatever name it might be
called. The meaning is, that we are to be subject to that authority
whether exercised by the sovereign in person, or by those who are
appointed by him.
As supreme. Not supreme in the sense of being superior to God, or not
being subject to him, but in the sense of being over all subordinate
officers.
{a} "yourselves" Matthew 22:21; Romans 13:1-7
Verse 14. Or unto governors. Subordinate officers, appointed by the
chief magistrate, over provinces. Perhaps Roman proconsuls are here
particularly intended.
As unto them that are sent by him. By the king, or the Roman emperor.
They represent the supreme power.
For the punishment of evil doers. One of the leading ends of
government. "The Roman governors had the power of life and death
in such conquered provinces as those mentioned in 1 Peter 1:1.
--Doddridge. Ulpian, the celebrated Roman lawyer, who flourished two
hundred years after Christ, thus describes the power of the governors
of the Roman provinces: "It is the duty of a good and vigilant president
to see to it that his province be peaceable and quiet. And that he ought
to make diligent search after sacrilegious persons, robbers,
man-stealers, and thieves, and to punish every one according to their
guilt." Again, "They who govern whole provinces, have the power of
sending to the mines." And again, "The presidents of provinces have the
highest authority, next to the emperor." Peter has described the office
of the Roman governors in language nearly resembling that of Ulpian. See
Lardner's Credibility, (Works, i. 77, edit. 8vo., Lond. 1829.)
And for the praise of them that do well. Praise here stands
opposed to punishment, and means commendation, applause, reward. That
is, it is a part of their business to reward in a suitable manner those
who are upright and virtuous as citizens. This would be by protecting
their persons and property; by defending their rights, and, perhaps, by
admitting those to share the honours and emoluments of office who showed
that they were worthy to be trusted. It is as important a part of the
functions of magistracy to protect the innocent, as it is to punish the
wicked.
Verse 15. For so is the will of God. That is, it is in accordance with
the Divine will that in this way you should put them to silence.
That with well doing. By a life of uprightness and benevolence. Ye
may put to silence the ignorance of foolish men.
See Barnes "Titus 2:8". The reference here is to men who brought
charges against Christians, by accusing them of being inimical to the
government, or insubordinate, or guilty of crimes. Such charges, it is
well known, were often brought against them by their enemies in the
early ages of Christianity. Peter says they were brought by foolish
men, perhaps using the word foolish in the sense of evil-disposed, or
wicked, as it is often used in the Bible. Yet, though there might
be malice at the bottom, the charges were really based on ignorance.
They were not thoroughly acquainted with the principles of the
Christian religion; and the way to meet those charges was to act in
every way as became good citizens, and so as "to live them down."
One of the best ways o meeting the accusations of our enemies is to
lead a life of strict integrity. It is not easy for the wicked to reply
to this argument.
{b} "that with" Titus 2:8
Verse 16. As free. That is, they were to consider themselves as
freemen, as having a right to liberty. The Jews boasted much of their
freedom and regarded it as a birthright privilege that they were free,
John 8:33. They never willingly acknowledged their subjection
to any other power, but claimed it as an elementary idea of their
civil constitution that God only was their Sovereign. They were
indeed conquered by the Romans, and paid tribute, but they did it
because they were compelled to do it, and it was even a question
much debated among them whether they should do it or not,
Matthew 22:17. Josephus has often referred to the fact that the Jews
rebelled against the Romans under the plea that they were a free
people, and that they were subject only to God. This idea of
essential freedom the Jews had when they became Christians, and every
thing in Christianity tended to inspire them with the love of liberty,
They who were converted to the Christian faith, whether from
among the Jews or the Gentiles, were made to feel that they were
the children of God; that his law was the supreme rule of their
lives; that in the ultimate resort they were subject to him alone;
that they were redeemed, and that, therefore, the yoke of bondage
could not be properly imposed on them; that God "had made of
one blood all nations of men, for to dwell on all the face of the earth,"
(Acts 17:26;) and that, therefore, they were on a level before
him. The meaning here is, that they were not to consider themselves as
slaves, or to act as slaves. In their subjection to civil authority they
were not to forget that they were freemen in the highest sense, and that
liberty was an invaluable blessing. They had been made free by the Son of
God, John 8:32,36. They were free from sin and condemnation. They
acknowledged Christ as their supreme Head, and the whole spirit and
tendency of his religion prompted to the exercise of freedom. They were
not to submit to the chains of slavery; not to allow their consciences to
be bound, or their essential liberty to be interfered with; nor in their
subjection to the civil magistrate were they ever to regard themselves
otherwise than as freemen. As a matter of fact, Christianity has always
been the friend and promoter of liberty. Its influence emancipated the
slaves throughout the Roman empire; and all the civil freedom which we
enjoy, and which there is in the world, can be traced to the influence of
the Christian religion. To spread the gospel in its purity everywhere
would be to break every yoke of oppression and bondage, and to make men
everywhere free. It is the essential right of every man who is a
Christian to be a freeman--to be free to worship God; to read the
Bible; to enjoy the avails of his own labour; to train up his children in
the way in which he shall deem best; to form his own plans of life, and
to pursue his own ends, provided only that he does not interfere with the
equal right of others--and every system which prevents this, whether it
be that of civil government, of ecclesiastical law, or of domestic
slavery, is contrary to the religion of the Saviour.
And not using your liberty for a cloke of maliciousness. Marg., as in
Greek, having. Not making your freedom a mere pretext under which to
practise all kinds of evil. The word rendered maliciousness
\~kakia\~--means more than our word maliciousness does; for it
denotes evil of any kind, or all kinds. The word maliciousness refers
rather to enmity of heart ill-will, an intention to injure. The apostle
has reference to an abuse of freedom, which has often occurred. The
pretence of those who have acted in this manner has been, that the
freedom of the gospel implied deliverance from all kinds of restraint;
that they were under no yoke, and bound by no laws; that, being the
children of God, they had a right to all kinds of enjoyment and
indulgence; that even the moral law ceased to bind them, and that they
had a right to make the most of liberty in all respects. Hence they have
given themselves up to all sorts of sensual indulgence, claiming
exemption from the restraints of morality as well as of civil law, and
sinking into the deepest abyss of vice. Not a few have done this who have
professed to be Christians; and, occasionally, a fanatical sect now
appears who make the freedom which they say Christianity confers a
pretext for indulgence in the most base and degrading vices. The
apostles saw this tendency in human nature, and in nothing are they
more careful than to guard against this abuse.
But as the servants of God. Not free from all restraint; not at
liberty to indulge in all things, but bound to serve God in the faithful
obedience of his laws. Thus bound to obey and serve him, they could not
be at liberty to indulge in those things which would be in violation of
his laws, and which would dishonour him. See this sentiment explained
See Barnes "1 Corinthians 7:22"; See Barnes "1 Corinthians 9:21".
{c} "As free" Galatians 5:1,13
{1} "not using" "having"
Verse 17. Honour all men. That is, show them the respect which is due
to them according to their personal worth, and to the rank and office
which they sustain. See Barnes "Romans 13:7".
Love the brotherhood. The whole fraternity of Christians, regarded as
a band of brothers. The word here used occurs only in this place and in
1 Peter 5:9, where it is rendered brethren. The idea expressed here
occurs often in the New Testament. See Barnes "John 13:34",
See Barnes "John 13:35".
Fear God, A duty everywhere enjoined in the Bible, as one of the
first duties of religion. Comp. Leviticus 25:17; 24:7; 25:14;
Proverbs 1:7; 3:13; 9:10; 23:17; See Barnes "Romans 3:18";
See Barnes "2 Corinthians 7:1". The word fear, when used to express our
duty to God, means that we are to reverence and honour him. Religion, in
one aspect, is described as the fear of God; in another, as the love of
God; in another, as submission to his will, etc. A holy veneration
or fear is always an elementary principle of religion. It is the fear,
not so much of punishment as of his disapprobation; not so much
the dread of suffering at the dread of doing wrong.
Honour the king. Referring here primarily to the Roman sovereign, but
implying that we are always to respect those who have the rule over us.
See Barnes "Romans 13:1-7". The doctrine taught in these verses
1 Peter 2:13-17 is, that we are faithfully to perform all the relative
duties of life. There are duties which we owe to ourselves, which are of
importance in their place, and which we are by no means at liberty
to neglect. But we also owe duties to our fellow-men, to our Christian
brethren, and to those who have the rule over us; and religion,
while it is honoured by our faithful performance of our duty to
ourselves, is more openly honoured by our performance of our duties
to those to whom we sustain important relations in life. Many of the
duties which we owe to ourselves are, from the nature of the case,
hidden from public observation. All that pertains to the examination of
the heart; to our private devotions; to the subjugation of our evil
passions; to our individual communion with God, must be concealed from
public view. Not so, however, with those duties which pertain to others.
In respect to them, we are open to public view. The eye of the world is
upon us. The judgment of the world in regard to us is made up from their
observation of the manner in which we perform them. If religion fails
there, they judge that it fails altogether; and however devout we may be
in private, if it is not seen by the world that our religion leads to the
faithful performance of the duties which we owe in the various relations
of life, it will be regarded as of little value.
{1} "Honour all men" "Esteem"
{a} "men" Romans 12:10
{b} "Love" John 13:35
{c} "Fear" Psalms 111:10
{d} "king" Proverbs 24:21
Verse 18. Servants, be subject to your masters. On the duty here
enjoined, See Barnes "Ephesians 6:5", seq. The Greek word here used
(\~oiketai\~) is not the same which is employed in Ephesians, (\~douloi\~).
The word here means properly domestics--those employed about a house,
or living in the same house--from \~oikov\~, house. These persons
might have been slaves, or might not. The word would apply to them,
whether they were hired, or whether they were owned as slaves. The word
should not and cannot be employed to prove that slavery existed in
the churches to which Peter wrote, and still less to prove that he
approved of slavery, or regarded it as a good institution. The
exhortation here would be, and still is, strictly applicable to any
persons employed as domestics, though they had voluntarily hired
themselves out to be such. It would be incumbent on them, while they
remained in that condition, to perform with fidelity their duties as
Christians, and to bear with Christian meekness all the wrongs
which they might suffer from those in whose service they were.
Those who are hired, and who are under a necessity of "going out
to service" for a living, are not always free from hard usage, for
there are trials incident to that condition of life which cannot be
always avoided. It might be better, in many cases, to bear much
than to attempt a change of situation, even though they were entirely at
liberty to do so. It must be admitted, however, that the exhortation here
will have more force if it is supposed that the reference is to slaves,
and there can be no doubt that many of this class were early converted to
the Christian faith. The word here rendered masters (\~despotaiv\~) is
not the same which is used in Ephesians 6:5, (\~kurioiv\~.) Neither of these
words necessarily implies that those who were under them were slaves. The
word here used is applicable to the head of a family, whatever may be
the condition of those under him. It is frequently applied to God, and to
Christ; and it cannot be maintained that those to whom God sustains the
relation of \~despothv\~, or master, are slaves.
See Barnes "Luke 2:29"; Acts 4:24; 2 Timothy 2:21; 2 Peter 2:1; Jude 1:4; Revelation 6:10.
The word, indeed, is one that "might be applied to those who were
owners of slaves. If that be the meaning here, it is not said, however,
that those to whom it is applied were Christians. It is rather implied
that they were pursuing such a course as was inconsistent with real
piety. Those who were under them are represented as suffering
grievous wrongs.
With all fear. That is, with all proper reverence and respect.
See Barnes "Ephesians 6:6". Not only to the good and gentle,
but also to the froward. The word rendered froward (\~skolioiv\~)
means properly crooked, bent; then perverse, wicked, unjust, peevish.
Any one who is a servant or domestic is liable to be employed in the
service of such a master; but while the relation continues, the
servant should perform his duty with fidelity, whatever may be the
character of the master. Slaves are certainly liable to this; and
even those who voluntarily engage as servants to others, cannot
always be sure that they will have kind employers. Though the
terms used here do not necessarily imply that those to whom the
apostle gave this direction were slaves, yet it may be presumed that
they probably were, since slavery abounded throughout the Roman
empire; but the directions will apply to all who are engaged in the
service of others, and are therefore of permanent value. Slavery
will, sooner or later, under the influence of the gospel, wholly cease
in the world, and instructions addressed to masters and slaves will
have no permanent value; but it will always be true that there will
be those employed as domestics, and it is the duty of all who are
thus engaged to evince true fidelity and a Christian spirit themselves,
whatever may be the character of their employers.
{e} "Servants" Ephesians 6:5
Verse 19. For this is thank-worthy. Marg., thank. Gr., "This is
grace," (\~cariv\~.) Doddridge renders the expression, "This is graceful
indeed." Various interpretations of this expression have been proposed;
but the meaning evidently is, that it is acceptable to God,
(1 Peter 2:20, "this is acceptable to God "\~cariv para yew\~-) that is,
this will be regarded by him with favour. It does not mean that it
was worthy of thanks, or that God would thank them for doing it,
(comp. Luke 17:9,10;) but that such conduct would meet with
his approbation.
If a man for conscience toward God. If, in the conscientious
discharge of his duty, or if, in the endurance of this wrong, he regards
himself as serving God. That is, if he feels that God, by his providence,
has placed him in the circumstances in which he is, and that it is a duty
which he owes to him to bear every trial incident to that condition with
a submissive spirit. If he does this, he will evince the true nature of
religion, and will be graciously accepted of God.
Endure grief. That is, endure that which is fitted to produce grief,
or that which is wrong.
Suffering wrongfully. Suffering injury, or
where there is injustice, (\~pascwn adikwv\~.) This, though a general remark,
has particular reference to servants, and to their duty in the relation which
they sustain to their masters. In view of what is here said, we may
remark,
(1.) that if this has reference to slaves, as has been usually
supposed, it proves that they are very liable to be abused; that they
have little or no security against being wronged; and that it was a
special and very desirable characteristic of those who were in that
condition, to be able to bear wrong with a proper spirit. It is
impossible so to modify slavery that this shall not be the case; for the
whole system is one of oppression, and there can be nothing that shall
effectually secure the slave from being ill-treated.
(2.) It would follow from this passage, if this refers to slavery, that
that is a very hard and undesirable condition of life; for that is a very
undesirable condition where the principal virtue, which they who are in
it are required to exercise, is patience under wrongs. Such a
condition cannot be in accordance with the gospel, and cannot be designed
by God to be permanent. The relation of parent and child is never
thus represented. It is never said or implied in the Scriptures that the
principal virtue to which children are exhorted is patience under wrongs;
nor, in addressing them, is it ever supposed that the most prominent
thing in their condition is, that they would need the exercise of such
patience.
(3.) It is acceptable to God, if we bear wrong with a proper spirit, from
whatever quarter it may come. Our proper business in life is, to do the
will of God; to evince the right spirit however others may treat us; and
to show, even under excessive wrong, the sustaining power and the
excellence of true religion. Each one who is oppressed and wronged,
therefore, has an eminent opportunity to show a spirit which will honour
the gospel; and the slave and the martyr may do more to honour the gospel
than if they were both permitted to enjoy liberty and life undisturbed.
{1} "this is thank-worthy" "thank" Luke 6:32
{*} "thank-worthy" "well-pleasing"
Verse 20. For what glory is it. What honour or credit would it be.
If, when ye be buffeted for your faults. That is, if you are punished
when you deserve it, The word buffet (\~kolafizw\~) means, to strike
with the fist; and then to strike in any way; to maltreat,
Matthew 26:67; Mark 14:65; 1 Corinthians 4:11; 2 Corinthians 12:7, Perhaps there may be a
reference here to the manner in which servants were commonly treated, or
the kind of punishment to which they were exposed. They would be likely
to be struck in sudden anger, either by the hand, or by anything that
was accessible, The word rendered "for your faults," is sinning,
(\~amartanontev\~,) That is, "if being guilty of an offence, or having done
wrong." The idea is, that if they were justly punished, and should take
it patiently, there would be no credit or honour in it,
Ye shall take it patiently. "If, even then, you evince an
uncomplaining spirit, and bear it with the utmost calmness and patience,
it would be regarded as comparatively no virtue, and as entitling you to
no honour. The feeling of all who saw it would be that you deserved it,
and there would be nothing to excite their sympathy or compassion. The
patience evinced might indeed be as great as in the other ease, but there
would be the feeling that you deleted all that you received, and the
spirit evinced in that ease could not be regarded as entitled to any
particular praise. If your masters are inflicting on you only what
you deserve, it would be in the highest degree shameful for you to
rise up against them, and resist them, for it would be only adding to
the wrong which you had already done:" The expression here is,
doubtless, to be understood comparatively. The meaning is not that
absolutely there would be no more credit due to one who should bear
his punishment patiently when he had done wrong, than if he had
met it with resistance and murmuring; but that there is very little
credit in that compared with the patience which an innocent person
evinces, who, from regard to the will of God, and by control over
all the natural feelings of resentment, meekly endures wrong. This
expresses the common feeling of our nature. We attribute no particular
credit to one who submits to a just punishment even with a calm temper.
We feel that it would be wrong in the highest degree for him to do
otherwise. So it is when calamities are brought on a man on account of
his sins. If it is seen to be the fruit of intemperance or crime, we
do not feel that there is any great virtue exhibited if he bears it with
a calm temper. But if he is overwhelmed with calamity when it seems to
have no particular connexion with his sins, or to be a punishment for any
particular fault; if he suffers at the hand of man, where there is
manifest injustice done him, and yet evinces a calm, submissive, and meek
temper, we feel that in such cases there is eminent virtue.
This is acceptable with God. Marg., as in 1 Peter 2:19, thank.
It is that which is agreeable to him, or with which he is pleased.
{a} "this" Matthew 5:10-12
{2} "is acceptable" or "thank" Luke 6:32
Verse 21. For even hereunto were ye called. Such a spirit is required
by the very nature of your Christian vocation; you were called into
the church in order that you might evince it. See Barnes "1 Thessalonians 3:3".
Because Christ also suffered for us. Marg., "Some read,
for you." The latest editions of the Greek Testament adopt the
reading "for you." The sense, however, is not essentially varied.
The object is, to hold up the example of Christ to those who were
called to suffer, and to say to them that they should bear their trials
in the same spirit that he evinced in his. See Barnes "Philippians 3:10".
Leaving us an example. The apostle does not say that this was
the only object for which Christ suffered, but that it was an object,
and an important one. The word rendered example (\~upogrammon\~)
occurs nowhere else in the New Testament. It means properly a
writing copy, such as is set for children; or an outline or sketch
for a painter to fill up; and then, in general, an example, a pattern for
imitation.
That ye should follow his steps. That we should follow him, as if
we trod exactly along behind him, and should place our feet precisely
where his were. The meaning is, that there should be the closest
imitation or resemblance. The things in which we are to imitate him
are specified in the following verses.
{b} "hereunto" Matthew 16:24
{3} "suffered for us" "Some copies read for you"
{c} "follow his steps" 1 John 3:16; Revelation 12:11
Verse 22. Who did no sin. Who was in all respects perfectly holy.
There is an allusion here to Isaiah 53:9; and the sense is, that he
was entirely innocent, and that he suffered without having committed any
crime. In this connexion the meaning is, that we are to be careful that,
if we suffer, it should be without committing any crime, We should so
live, as the Saviour did, as not to deserve to be punished, and thus
only shall we entirely follow his example. It is as much our duty to live
so as not to deserve the reproaches of others, as it is to bear them
with patience when we are called to suffer them. The first thing in
regard to hard treatment from others, is to live that there shall be no
just occasion for it; the next is, if reproaches come upon us when we
have not deserved them, to bear them as the Saviour did. If he suffered
unjustly, we should esteem it to be no strange thing that we should; if
he bore the injuries done him with meekness, we should learn that it is
possible for us to do it also; and should learn also that we have not
the spirit of his religion unless we actually do it. On the expression
here used, See Barnes "Isaiah 53:9"; See Barnes "Hebrews 7:26".
Neither was guile found in his mouth. There was no deceit, hypocrisy,
or insincerity, he was in all respects what he professed to be, and he
imposed on no one by any false and unfounded claim. All this has
reference to the time when the Saviour was put to death; and the sense
is, that though he was condemned as an impostor, yet that the charge was
wholly unfounded. As in his whole life before he was perfectly sincere,
so he was eminently on that solemn occasion.
{1} "committed himself" "his cause"
{a} "judgeth" Luke 23:46
Verse 23. Who, when he was reviled, reviled not again. He did not use
harsh and opprobrious words in return for those which he received.
(1.) He was reviled, he was accused of being a seditious man;
spoken of as a deceiver; charged with being in league with Beelzebub, the
"prince of the devils ;" and condemned as a blasphemer against God. This
was done
(a.) by the great and the influential of the land;
(b.) in the most public manner;
(c.) with a design to alienate his friends from him;
(d.) with most cutting and severe sarcasm and irony; and
(e.) in reference to everything that would most affect a man of delicate
and tender sensibility.
(2.) He did not revile those who had reproached him. He asked that
justice might be done. He demanded that if he had spoken evil, they
should bear witness of the evil; but beyond that he did not go. He
used no harsh language, He showed no anger. He called for no revenge.
He prayed that they might be forgiven, He calmly stood and bore it all,
for he came to endure all kinds of suffering in order that he might set
us an example, and make an atonement for our sins.
When he suffered, he threatened not. That is, when he suffered
injustice from others, in his trial and in his death, he did not
threaten punishment. He did not call down the wrath of heaven.
He did not even predict that they would be punished; he expressed
no wish that they should be.
But committed himself to him that judgeth righteously. Marg., his
cause. The sense is much the same. The meaning is, that he committed his
cause, his name, his interests, the whole case, to God. The meaning of
the phrase "that judgeth righteously" here is, that God would do him
exact justice. Though wronged by men, he felt assured that he would
do right. He would rescue his name from these reproaches; he would give
him the honour in the world which he deserved; and he would bring
upon those who had wronged him all that was necessary in order to
show his disapprobation of what they had done, and all that would
be necessary to give the highest support to the cause of virtue.
Comp Luke 23:46. This is the example which is set before us
when we are wronged. The whole example embraces these points:
(1.) We should see to it that we ourselves are guiltless in the
matter: for which we are reproached or accused. Before we fancy that we
are suffering as Christ did, we should be sure that our lives are such.
as not to deserve reproach. We cannot indeed hope to be as pure
in all things as he was; but we may so live that if we are reproached
and reviled we may be certain that it is not for any wrong that we
have done to others, or that we do not deserve it from our fellowmen.
(2.) When we are reproached and reviled, we should feel that we were
called to this by our profession; that it was one of the things which we
were taught to expect when we became Christians; that it is what the
prophets and apostles endured, and what the Master himself suffered in an
eminent degree; and that if we meet with the scorn of the great, the gay,
the rich, the powerful, it is no more than the Saviour did, and no more
than we have been taught to expect will be our portion. It may be well,
too, to remember our unworthiness; and to reflect, that though we have
done no wrong to the individual who reviles us, yet that we are sinners,
and that such reproaches may not be a useless admonisher of our being
guilty before God. So David felt when reproached by Shimei: "So let
him curse, because the Lord hath said unto him, Curse David.
Who shall then say, Wherefore hast thou done so?" 2 Samuel 16:10.
(3.) When this occurs, we should calmly and confidently commit our cause
to God. Our name, our character, our influence, our reputation, while
living and after we are dead, we should leave entirely with him. We
should not seek nor desire revenge. We should not call down the wrath of
God on our persecutors and slanderers. We should calmly fed that God win
give us the measure of reputation which we ought to have in the world,
and that he will suffer no ultimate injustice to be done us. "Commit thy
way unto the Lord; trust also in him, and he shall bring it to pass; and
he shall bring forth thy righteousness as the light, and thy judgment as
the noon-day," Psalms 37:5,6. The Latin Vulgate has here, "But he
committed himself to him who judged him unjustly," judieanti se
injuste; that is, to Pontius pilate, meaning that he left himself in his
hands, though he knew that the sentence was unjust. But there is no
authority for this in the Greek, and this is one of the instances in
which that version departs from the original.
{1} "committed himself" "his cause"
Verse 24. Who his own self. See Barnes "Hebrews 1:3", on the phrase
"when he had by himself purged our sins." The meaning is, that he did
it in his own proper person; he did not make expiation by offering a
bloody victim, but was himself the sacrifice.
Bare our sins. There is an allusion here undoubtedly to
Isaiah 53:4,12. See the meaning of the phrase "to bear sins" fully
considered in the Notes on those places. As this cannot mean that Christ
so took upon himself the sins of men as to become himself a sinner, it
must mean that he put himself in the place of sinners, and bore that
which those sins deserved; that is, that he endured in his own person
that which, if it had been inflicted on the sinner himself, would have
been a proper expression of the Divine displeasure against sin, or would
have been a proper punishment for sin. See Barnes "2 Corinthians 5:21". He
was treated as if he had been a sinner, in order that we might be
treated as if we had not sinned; that is, as if we were righteous.
There is no other way in which we can conceive that one bears the
sins of another. They cannot be literally transferred to another;
and all that can be meant is, that he should take the consequences
on himself, and suffer as if he had committed the transgressions
himself.
In his own body. This alludes undoubtedly to his sufferings. The
sufferings which he endured on the cross were such as if he had been
guilty; that is, he was treated as he would have been if he had been
a sinner. He was treated as a malefactor; crucified as those most guilty
were; endured the same kind of bodily pain that the guilty do who are
punished for their own sins; and passed through mental sorrows strongly
resembling --as much so as the case admitted of--what the guilty
themselves experience when they are left to distressing anguish of mind,
and are abandoned by God. The sufferings of the Saviour were in all
respects made as nearly like the sufferings of the most guilty, as the
sufferings of a perfectly, innocent being could be.
On the tree. Marg., "to the tree. Gr., \~epi to xulon\~. The meaning
is rather, as in the text, that while himself on the cross, he bore the
sorrows which our sins deserved. It does not mean that he conveyed our
sorrows there, but that while there he suffered under the intolerable
burden, and was by that burden crushed in death. The phrase "on the
tree," literally "on the wood," means the cross. The same Greek word
is used in Acts 5:30; 10:39; 13:29; Galatians 3:13, as applicable to the cross,
in all of which places it is rendered tree.
That we, being dead to sins. In virtue of his having thus been
suspended on a cross; that is, his being put to death as an atoning
sacrifice was the means by which we become dead to sin, and live to God.
The phrase "being dead to sins" is, in the original, \~taiv amartiaiv\~
\~apogenomenoi\~, literally, "to be absent from sins." The Greek word
was probably used (by an euphemism) to denote to die, that is,
to be absent from the world, This is a milder and less repulsive
word than to say to die. It is not elsewhere used in the New Testament.
The meaning is, that we being effectually separated from sin--that is,
being so that it no longer influences us--should live unto God. We are to
be, in regard to sin, as if we were dead; and it is to have no more
influence over us than if we were in our graves.
See Barnes "Romans 6:2-7". The means by which this is brought about
is the death of Christ, See Barnes "Romans 6:8"; for as he died literally
on the cross on account of our sins, the effect has been to lead us to
see the evil of transgression, and to lead new and holy lives.
Should live unto righteousness. Though dead in respect to sin, yet we
have real life in another, respect. We are made alive unto God, to
righteousness, to true holiness. See Barnes "Romans 6:11";
See Barnes "Galatians 2:20".
By whose stripes. This is taken from Isaiah 53:5. See it explained
in the Notes on that verse. The word rendered stripes (\~mwlwpi\~) means,
properly, the livid and swollen mark of a blow; the mark designated by us
when we use the expression "black and blue." It is not properly a
bloody wound, but that made by pinching, beating, scourging. The
idea seems to be that the Saviour was scourged or whipped; and that the
effect on us is the same in producing spiritual healing, or in recovering
us from our faults, as if we had been scourged ourselves. By faith we
see the bruises inflicted on him, the black and blue spots made by
beating; we remember that they were on account of our sins, and not
for his; and the effect in reclaiming us is the same as if they had been
inflicted on us.
Ye were healed. Sin is often spoken of as a disease, and redemption
from it as a restoration from a deadly malady. See this explained in the
See Barnes "Isaiah 53:5".
{b} "bare" Isaiah 53:4
{2} "on" "to"
{c} "unto righteousness" Romans 6:11
{d} "stripes" Isaiah 53:5,6
Verse 25. For ye were as sheep going astray. Here also is an allusion
to Isaiah 53:6, "All we like sheep have gone astray." See Notes on
that verse. The figure is plain. We were like a flock without a
shepherd. We had wandered far away from the true fold, and
were following our own paths. We were without a protector, and
were exposed to every kind of danger. This aptly and forcibly
expresses the condition of the whole race before God recovers men
by the plan of salvation. A flock thus wandering without a shepherd,
conductor, or guide, is in a most pitiable condition; and so
was man in his wanderings before he was sought out and brought
back to the true fold by the great Shepherd.
But are now returned unto the Shepherd and Bishop of your souls. To
Christ, who thus came to seek and save those who were lost. He is often
called a Shepherd. See Barnes "John 10:1", seq. The word rendered
bishop, (\~episkopov\~) means overseer. It may be applied to one who
inspects or oversees anything, as public works, or the execution of
treaties; to anyone who is an inspector of wares offered for sale; or, in
general, to any one who is a superintendent. It is applied in the New
Testament to those who are appointed to watch over the interests of
the church, and especially to the officers of the church. Here it is
applied to the Lord Jesus as the great Guardian and Superintendent of his
church; and the title of Universal Bishop belongs to him alone.
{a} "astray" Psalms 119:176
{b} "Shepherd" Ezekiel 34:22; John 10:11-16
{*} "Bishop" "Overseer"
-------------------------------------------------------------------------
REMARKS
In the conclusion of this chapter we may remark:--
(1.) That there is something very beautiful in the expression,
"Bishop of souls." It implies that the soul is the peculiar care of
the Saviour; that it is the object of his special interest; and that it
is of great value--so great that it is that which mainly deserves
regard. He is the Bishop of the soul in a sense quite distinct from
any care which he manifests for the body. That too, in the proper
way, is the object of his care; but that has no importance compared with
the soul. Our care is principally employed in respect to the body;
the care of the Redeemer has especial reference to the soul.
(2.) It follows that the welfare of the soul may be committed to him
with confidence. It is the object of his special guardianship, and he
will not be unfaithful to the trust reposed in him. There is nothing
more safe than the human soul is when it is committed in faith to the
keeping of the Son of God. Comp. 2 Timothy 1:12.
(3.) As, therefore, he has shown his regard for us in seeking us when we
were wandering and lost; as he came on the kind and benevolent errand to
find us and bring us back to himself, let us show our gratitude to him
by resolving to wander no more. As we regard our own safety and
happiness, let us commit ourselves to him as our great Shepherd, to
follow where he leads us, and to be ever under his pastoral inspection.
We had all wandered away. We had gone where there was no happiness and
no protector. We had no one to provide for us, to care for us, to
pity us. We were exposed to certain ruin. In that state he pitied us,
sought us out, brought us back. If we had remained where we were, or had
gone farther in our wanderings, we should have gone certainly to
destruction. He has sought us out; he has led us back; he has taken us
under his own protection and guidance; and we shall be safe as long as
we follow where he leads, and no longer. To him then, a Shepherd who
never forsakes his flock, let us at all times commit ourselves, following
where he leads, feeling that under him our great interests are secure.
(4.) We may learn from this chapter, indeed, as we may from every other
part of the New Testament, that in doing this we may be called to suffer.
We may be reproached and reviled as the great Shepherd himself was. We
may become the objects of public scorn on account of our devoted
attachment to him. We may suffer in name, in feeling, in property, in our
business, by our honest attachment to the principles of his gospel.
Many who are his followers may be in circumstances of poverty or
oppression. They may be held in bondage; they may be deprived of their
rights; they may feel that their lot in life is a hard one, and that the
world seems to have conspired against them to do them wrong; but let us
in all these circumstances look to Him "who made himself of no
reputation, and took upon him the form of a servant, and became obedient
unto death, even the death of the cross," (Philippians 2:7,8;) and let us
remember that it is "enough for the disciple that he be as his master,
and the servant as his lord," Matthew 10:25. In view of the example of
our Master, and of all the promises of support in the Bible, let us bear
with patience all the trims of life, whether arising: from poverty, an
humble condition, or the reproaches of a wicked world. Our trials will
soon be ended; and soon, under the direction of the "Shepherd and Bishop
of souls," we shall be brought to a world where trials and sorrows are
unknown.
(5.) In our trials here, let it be our main object so to live that our
sufferings shall not be on account of our own faults.
2 Peter 2:19-22. Our Saviour so lived. He was persecuted, reviled,
mocked, condemned to die. But it was for no fault of his. In all his
varied and prolonged sufferings, he had the ever abiding consciousness
that he was innocent; he had the firm conviction that it would yet be
seen and confessed by all the world that he was "holy, harmless,
undefiled," 1 Peter 2:23. His were not the sufferings produced by a
guilty conscience, or by the recollection that he had wronged any one.
So, if we must suffer, let our trials come upon us. Be it our first aim
to have a conscience void of offence, to wrong no one, to give no
occasion for reproaches and revilings, to do our duty faithfully to God
and to men. Then, if trials come, we shall feel that, we suffer as our
Master did; and then we may, as he did, commit our cause "to him that
judgeth righteously," assured that in due time "he will bring forth our
righteousness as the light, and our judgment as the noon-day,"
Psalms 37:6.
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