Exegetical and Hermeneutical Commentary of 1 Peter 2:11
Dearly beloved, I beseech [you] as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
11. Dearly beloved, I beseech you as strangers and pilgrims ] This is manifestly the beginning of a fresh section of the Epistle. Somewhat after the manner of St Paul, the Apostle, alter having allowed his thoughts to travel through the mysteries of redemption, reaches, as it were, the highest region of the truth, and then pauses in the act of writing or dictating, and takes a fresh start. In doing so, however, he goes back to the opening words of the Epistle (see note on chap. 1Pe 1:1). Those to whom he wrote were “strangers and pilgrims” (the English reader must remember that “pilgrim” is but another form of peregrinus), not only as belonging to the Jews of the dispersion, but as being, like the patriarchs of old (Heb 11:13), men who, in whatever country they might be, felt that their true home was elsewhere. In the LXX. version of Psa 39:12 we find both the words and the thoughts to which St Peter now gives utterance. It is obvious that the special local position of the disciples, though not, it may be, altogether excluded, is now thrown quite into the background.
abstain from fleshly lusts, which war against the soul ] The negative aspect of the Christian life is put forward first, as being prior, both in order of thought, and often in that of time, to its more positive development. The entreaty rests upon the character implied in the previous words. Travellers in a strange land, yet more in the land of enemies, do not care commonly to adopt all its customs. They retain their nationality. The exiles who hung their harps by the waters of Babylon did not forget Jerusalem, and would not profane its hymns by singing them at idolfeasts (Psa 137:1-3). The citizens of the heavenly Jerusalem were in like manner to keep themselves from all that would render them unfit for their true home. The words “fleshly lusts” have, perhaps, a somewhat wider range than the English term suggests, and take in all desires that originate in man’s corrupt nature, as well as those directly connected with the appetites of the body: comp. St Paul’s list of the “works of the flesh” in Gal 5:19-21. In the description of these as “warring against the soul,” we have another striking coincidence of language with St James (Jas 4:1) and St Paul (Rom 7:23). “Soul” stands here, as in chap. 1Pe 1:9, for the higher element of man’s nature which, in the more elaborate threefold division of man’s nature, adopted by St Paul in 1Th 5:23 and elsewhere, includes both “soul and spirit.”
Fuente: The Cambridge Bible for Schools and Colleges
Dearly beloved, I beseech you strangers and pilgrims – On the word rendered strangers, ( paroikous,) see the notes at Eph 2:19, where it is rendered foreigners. It means, properly, one dwelling near, neighboring; 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. Compare the notes at Phi 3:20, For our conversation (citizenship) is in heaven. On the word rendered pilgrims, ( parepidemous,) see the 1Pe 1:1 note; Heb 11:13 note. 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 traveler, 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 travelers 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 travelers 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 merchandise – 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 worlds 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 traveler would, and they make no progress. A traveler 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 fleshly lusts – Such desires and passions as the carnal appetites prompt to. See the notes at Gal 5:19-21. 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. Compare Rom 13:4; Gal 5:24; 2Ti 2:22; Tit 2:12; 1Pe 1:14.
Which war against the soul – Compare the notes at Rom 8:12-13. 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. Compare the notes at Gal 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 preeminently, which prevails all over the pagan world, (Compare the notes at Rom 1:27-29) 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.
Fuente: Albert Barnes’ Notes on the Bible
1Pe 2:11-12
As strangers and pilgrims abstain.
Abstaining from fleshly lusts
Dearly beloved, I beseech you. There is a faculty of reproving required in the ministry, and sometimes a necessity of very sharp rebukes. They who have much of the spirit of meekness may have a rod by them too, to use upon necessity (1Co 4:21). But surely the way of meekness is that they use most willingly; with ingenious minds, the mild way of sweet entreaties is very forcible; they prevail as the sunbeams, which, without any noise, made the traveller cast off his cloak, which all the blustering of the wind could not do, but made him rather gather it closer and bind it faster about him. Now this word of entreaty is strengthened much by the other, Dearly beloved. Scarcely can the harshest reproofs, much less gentle reproofs, be thrown back, that have upon them the stamp of love. Abstain. It is one and the same strength of spirit that raises a man above the troubles and pleasures of the world, and makes him despise and trample upon both. Explain what these fleshly lusts mean, then to consider the exhortation of abstaining from them. Unchaste desires are particularly called by this name, but to take it for these only in this place is doubtless too narrow. That which seems to be the true sense of the expression here, takes in all undue desires and use of earthly things, and all the corrupt affections of our carnal minds. To abstain from these lusts is to hate and fly from the very thoughts and first motions of them; and if surprised by these, yet to kill them there, that they bring not forth; and to suspect ourselves even in those things that are not sinful, and to keep far off from all inducements to the polluted ways of sin. It was a high speech of a heathen, that he was greater, and born to greater things, than to be a servant to his body. How much more ought he that is born again to say so, being born heir to a crown that fadeth not away? Again, as the honour of a Christians estate is far above this baseness of serving his lusts, so the happiness and pleasantness of his estate set him above the need of the pleasures of sin. The philosopher gives this as the reason why men are so much set upon sensual delights, because they know not the higher pleasures that are proper to the soul. We are barred fellowship with the unfruitful works of darkness, to the end that we may have fellowship with God and His Son Jesus Christ. This is to make men eat angels food indeed, as was said of the manna. The serving of the flesh sets man below himself, down amongst the beasts, but the consolations of the Spirit and communion with God raise him above himself, and associate him with the angels. But let us speak to the apostles own dissuasives from these lusts, taken-
1. From the condition of Christians: As strangers. If you were citizens of this world, then you might drive the same trade with them and follow the same lusts; but seeing you are chosen and called out of the world, and invested into a new society, made free of another city, and are therefore here but travellers passing through to your own country, it is very reasonable that there be this difference betwixt you and the world, that while they live at home, your carriage be such as becomes strangers; not glutting yourselves with their pleasures, but, as wise strangers, living warily and soberly, and still minding most of all your journey homewards, suspecting dangers in your way and so walking with holy fear, as the Hebrew word for a stranger imports.
2. The apostle argues from the condition of these lusts. It were quarrel enough against fleshly lusts which war against the soul, that they are so far below the soul, that they cannot content, no, nor at all reach the soul; they are not a suitable, much less a satisfying good to it. Although sin hath unspeakably abused the soul of man, yet its excellent nature and original does still cause a vast disproportion betwixt it and all those base things of the earth, which concern the flesh and go no further. But this is not all: these fleshly lusts are not only of no benefit to the soul, but they are its pernicious enemies; they war against it. And their war against it is all made up of stratagem and sleight, for they cannot hurt the soul, but by itself. They promise it some contentment, and so gain its consent to serve them, and undo itself. They embrace the soul that they may strangle it. (Abp. Leighton.)
The stranger here
I. In what respects the real Christian is a stranger in the world.
1. The language of the Christian is strange to the world. Take, for instance, those simple words which sum up in one comprehensive sentence so much of the faith and hope of the true Christian, The God of all grace. This is an expression so rich in its associations to a faithful mind, that the subject can never be exhausted. But how few, if any, ideas does an unfaithful person attach to it? or take the language which a true Christian uses to express his ideas of the corruption of human nature, and the necessity of the new birth. The wondering ignorance displayed by Nicodemus affords an apt illustration of the strangeness of Christian language in every age, to a yet unchristian heart.
2. The manners of the believer are strange to the world. Doth in business and pleasure. They think it strange that ye run not with them to the same excess.
3. The most remarkable and chief difference between the world and the Christian, is to be found in their religion. There is a religion of the world outward and formal. The religion of the believer is promotive of humility and self-distrust.
II. Now so marked a difference in sentiment must perpetually be making itself manifest in his conduct.
1. He feels himself a stranger only sojourning here for a time, and then passing away. He does not permit himself to be entangled in the affairs of this life, or so engrossed therewith as to find in them his chief happiness.
2. Again, he feels himself a stranger in a land which he believes to be full of danger; and therefore he is one that walks warily.
3. It is another consequence of the believers strangeness sojourning in a strange land, that he is attracted to all them that love the Lord Jesus in sincerity and truth. There is a common sympathy between them; and no truer test can be given of Gods children than that, in spite of their lesser differences, they love one another.
4. But if such be the feeling with which they regard each other, what must be their affection for their native land, and for that special spot within it which is called by the magic name of home? Whatever may be the counteracting force of outward circumstances, the heart still yearns for home!
5. With these expectations as an abiding principle, he can withstand the powerful seductions of the world, sit loosely affected by its most innocent and useful engagements, waiting for his summons to return home, ready to depart and be with Christ, which is far better. (T. B. Paget, M. A.)
The plea against disorderly passions
I. Indulgence in disorderly passions is becoming neither to our present condition nor to our destiny.
II. The influence of disorderly passions is hostile to our own inward life. They war against reason, memory, imagination, conscience, affection, and hope.
III. Freedom from these passions will make our outward life a social blessing.
1. Our outward life is closely scrutinised. They behold.
2. Our outward life is readily calumniated. Speak against you. Gossip and slander are eager.
3. Our outward life should be beautiful. No human loveliness, no natural scenery so influential as good works. Souls ought to have a grandeur, a richness, a variety transcending all the fascination of flowers, all the glory of mountains, all the majesty of the sea, The noblest beauties are the beauties of holiness.
4. Such outward life glorifies God.
(1) Directly. For it is a tribute of praise to Him.
(2) Indirectly. For it leads others to praise Him, A holy example is often the gate beautiful by which men enter into the city of God and go up to the knowledge of Him anal communion with Him. (Homilist.)
Employed away from home
In military monarchies it has always been the policy to employ the soldiers far from home. When the Austrian Empire was a conglomerate of many nationalities, German regiments were sent to campaign in Italy, and Italians served in Germany. When the men had not a home to care for, they were more completely at the disposal of their leaders. This is Peters idea here. Christians are not at home in the world. There is less to distract them. They should be better soldiers of Jesus Christ. The more loose their hearts are to the earth, the more firm will be the anchor of their souls on high. Conversely, the more they are attached to their home in heaven, the less will they be entangled with the wealth and the pleasures of the world. (W. Arnot.)
Fleshly lusts, which war against the soul.–
The passions
I. In order to understand the nature of the passions, we will explain the subject by a few preliminary remarks.
1. An intelligent being ought to love everything that can elevate, perpetuate, and make him happy, and to avoid whatever can degrade, confine, and render him miserable. This, far from being a human depravity, is a perfection of nature. By fleshly lusts St. Peter doth not mean such desires of the heart as put as on aspiring after real happiness and true glory.
2. An intelligent being united to a body, and lodged, if I may speak so, in a portion of matter under this law, that according to the divers motions of this matter he shall receive sensations of pleasure or pain, must naturally love to excite within himself sensations of pleasure, and to avoid painful feelings. This is agreeable to the institution of the Creator. This observation affords us a second clue to the meaning of the apostle: at least it gives us a second precaution to avoid an error. By fleshly lusts he doth not mean a natural inclination to preserve the body and the ease of life; he allows love, hatred, and anger to a certain degree, and as far as the exercise of them doth not prejudice a greater interest.
3. A being composed of two substances, one of which is more excellent than the other; a being placed between two interests, one of which is greater than the other, ought, when these two interests clash, to prefer the more noble before the less noble, the greater interest before the less. This third principle is a third clue to what St. Peter calls lusts, or passions. What is the meaning of this word? The Scripture generally uses the word in two senses. Sometimes it is literally and properly put for flesh, and sometimes it signifies sin. St. Peter calls the passions fleshly in both these senses; in the first because some come from the body as voluptuousness, anger, drunkenness, and in the second because they spring from our depravity.
II. This is a general idea of the passions; but as it is vague and obscure, we will endeavour to explain it more distinctly.
1. The passions produce in the mind a strong attention to whatever can justify and gratify them. The most odious objects may be so placed as to appear agreeable, and the most lovely objects so as to appear odious. Certainly one of the noblest advantages of man is to reason, to examine proofs and weigh motives, to consider an object on every side, in order on these grounds to regulate our ideas and opinions, our hatred and our love. The passionate man renounces this advantage, and never reasons, in a passion his mind is limited, his soul is in chains, his fleshly passions war against his soul.
2. Having examined the passions in the mind, let us consider them in the senses. To comprehend this, recollect that the passions owe their origin to the Creator, who instituted them for the purpose of preserving us. When an object would injure health or life, it is necessary to our safety that there should be an emotion in our senses to effect a quick escape from the danger; fear does this. A man struck with the idea of sudden danger hath a rapidity which he could not have in a tranquil state, or during a cool trial of his power. It is necessary, when an enemy approaches to destroy us, that our senses should so move as to animate us with a power of resistance. Anger doth this, for it is a collection of spirits. Such are the movements excited by the passions in the senses, and all these to a certain degree are necessary for the preservation of our bodies, and are the institutions of our Creator; but three things are necessary to preserve order in these emotions. First, they must never be excited in the body without the direction of the will and the reason. Secondly, they must always be proportional. I mean, the emotion of fear, for example, must never be except in sight of objects capable of hurting us; the emotion of anger must never be except in sight of an enemy, who actually hath both the will and the power of injuring our well-being. And thirdly, they must always stop when and where we will they should. When the passions subvert this order they violate three wise institutes of our Creator. The motions excited by the passions m our senses are not free. An angry man is carried beyond himself in spite of himself. A voluptuous man receives a sensible impression from an exterior object, and in spite of all the dictates of reason throws himself into a flaming fire that consumes him. The emotions excited by the passions in our senses are not proportional; I mean that a timorous man, for example, turns as pale at the sight of a fanciful as of a real danger; he sometimes fears a phantom and a substance alike. A man, whose God is his belly, feels his appetite as much excited by a dish fatal to his health as by one necessary to support his strength and to keep him alive. The emotions excited by the passions in the senses do not obey the orders of our will. The movement is an overflow of spirits, which no reflections can restrain. This is what the passions do in the senses, and do you not conceive that in this second respect they war against the soul? They war against the soul by the disorders they introduce into that body which they ought to preserve. They dissipate the spirits, weaken the memory, wear out the brain. They war against the soul by disconcerting the whole economy of man, and by making him consider such sensations of pleasure as Providence gave him only for the sake of engaging him to preserve his body as a sort of supreme good, worthy of all his care and attention for its own sake. They war against the soul because they reduce it to a state of slavery to the body, over which it ought to rule.
3. If the senses were excited to act only by the presence of objects, if the soul were agitated only by the action of the senses, one single mean would suffice to guard us from irregular passions; that would be to flee from the object that excites them. But the passions produce other disorders, they leave deep impressions on the imagination. When we give ourselves up to the senses, we feel pleasure, this pleasure strikes the imagination, and the imagination thus struck with the pleasure it hath found recollects it, and solicits the passionate man to return to objects that made him so happy.
4. Let us consider, in fine, the passions in the heart and the disorders they cause there. What can fill the heart of man? A prophet hath answered this question, and hath included all morality in one point, My chief good is to draw near to God (Psa 73:28); but as God doth not commune with us immediately while we are in this world, but imparts felicity by means of creatures, He hath given these creatures two characters, which, being well examined by a reasonable man, conduct him to the Creator, but which turn the passionate man aside. On the one hand, creatures render us happy to a certain degree-this is their first character: on the other, they leave a void in the soul which they are incapable of filling-this is their second character. This is the design of God, and this design the passions oppose. They remove us from God, and by removing us from Him deprive us of all the good that proceeds from a union with the supreme good, and thus make war with every part of ourselves, and with every moment of our duration. War against our reason, for instead of deriving, by virtue of a union with God, assistance necessary to the practice of what reason approves, and what grace only renders practicable, we are given up to our evil dispositions, and compelled by our passions to do what our own reason abhors. War against the regulation of life, for instead of putting on by virtue of union to God the easy yoke, and taking up the light burden which religion imposes, we become slaves of envy, vengeance, and ambition; we are weighed down with a yoke of iron, which we have no power to get rid of, even though we groan under its intolerable weightiness. War against conscience, for instead of being justified by virtue of a union with God, and having peace with Him through our Lord Jesus Christ (Rom 5:1), and feeling that heaven begun, joy unspeakable and full of glory (1Pe 1:8), by following our passions we become a prey to distracting fears, troubles without end, cutting remorse, and awful earnests of eternal misery. War on a dying bed, for whereas by being united to God our death bed would have become a field of triumph, where the Prince of life, the conqueror of death, would have made us share His victory, by abandoning ourselves to our passions we see nothing in a dying hour but an awful futurity, a frowning governor, the bare idea of which alarms, terrifies, and drives us to despair.
III. Now let us examine what remedies we ought to apply.
1. In order to prevent and correct the disorders which the passions produce in the mind, we must observe the following rules-
(1) We must avoid precipitance and suspend our judgment.
(2) A man must reform even his education. In every family the minds of children are turned to a certain point. Every family hath its prejudice, I had almost said its absurdity; and hence it comes to pass that people despise the profession they do not exercise. To correct ourselves on this article we must go to the source, examine how our minds were directed in our childhood; in a word, we must review and reform even our education.
(3) In fine, we must, as well as we can, choose a friend wise enough to know truth, and generous enough to impart it to others; a man who will show us an object on every side when we are inclined to consider it only on one.
2. Let us now lay down a few rules for the government of the senses. Before we proceed, we cannot help deploring the misery of a man who is impelled by the disorders of his senses and the heat of his constitution to criminal passions. Such a man often deserves pity more than indignation. However, though the irregularity of the senses diminishes the atrociousness of the crime, yet it cannot excuse those who do not make continual efforts to correct it. To acknowledge that we are constitutionally inclined to violate the laws of God, and to live quietly in practices of constitutional heat, is to have the interior tainted. Certainly the best advice that can be given to a man whose constitution inclines him to sin, is, that he avoid opportunities, and flee from such objects as affect and disconcert him. Three remedies are necessary to our success in this painful undertaking: to suspend acts, to flee idleness, to mortify sense.
3. The disorders produced by the passions in the imagination, and against which also we ought to furnish you with some remedies, are like those complicated disorders which require opposite remedies, because they are the effect of opposite causes, so that the means employed to diminish one part not unfrequently increase another. It should seem at first that the best remedy which can be applied to disorders introduced by the passions into the imagination, is well to consider the nature of the objects of the passions, and thoroughly to know the world; and yet, on the other hand, it may truly be said that the must certain way of succeeding would be to know nothing at all about the world. We hazard a fall by approaching too near, and such very often is the ascendancy of the world over us that we cannot detach ourselves from it though we are disgusted with it. Let us endeavour, then, to preserve our imagination pure; let us abstain from pleasures to preclude the possibility of remembering them; let retirement, and, if it be practicable, perpetual privacy, from the moment we enter into the world to the day we quit it, save us from all bad impressions, so that we may never know the defects which worldly objects would produce on our passions. This method, sure and effectual, is useless and impracticable in regard to such as have received bad impressions on their imagination. People of this character ought to pursue the second method we mentioned, that is, to profit by their losses, and derive wisdom from their errors. When you recollect sin, remember the folly and pain of it.
4. To heal the disorders which the passions produce in the heart, two things must be done. First, the vanity of all the creatures must be observed, and this will free us from the desire of possessing and collecting the whole in order to fill up the void which single enjoyments leave. Secondly, we must ascend from creatures to the Creator, in order to get rid of the folly of attributing to the world the perfection and sufficiency of God. (J. Saurin.)
Fleshly lusts
There is, I fear, a large body of our fellow creatures by whom those fleshly lusts are regarded as affording the only tangible benefits of their existence. Too little touched by the spirit of piety to derive any delight from the abundant sources of religious contemplation; too devoid of those kind affections which constitute the charm of domestic intercourse, to receive any satisfaction from the society of their family and friends; and too narrow and unimproved in mind to find interest in any intellectual pursuit, they are no sooner freed from the confinement imposed upon them by their business than they turn, as to their only relief for the tedium of inactivity, and the only means of enjoyment for which they have any value, to the gross gratification of their animal appetites. But, however general such a course of life may be, it is decidedly unchristian. Even under the most favourable circumstances, though a man should abstain from all gross excesses, and scrupulously respect those limits of external decency, he cannot act upon the principle of habitual self-indulgence, without being guilty of violating one of the most clearly expressed duties of the gospel. His religion demands of him a course of conduct the very reverse of that which he pursues (1Jn 2:15-16; Rom 8:5, etc.; Mat 16:24). Those precepts of self-denial and mortification which we find inculcated in the gospel, did not originate with the gospel. They made a part of the system of every distinguished moral teacher among the heathen themselves. Even the wise, and the scribe, and the disputer of this world could perceive, that voluptuousness and sensuality were most miserably unworthy the attention of the human soul. The grounds on which I would exhort you to abstain from fleshly lusts, are those suggested by St. Peter, they war against the soul.
1. They are hostile to the intellectual faculties of the soul. No man, whose avocations demand of him any great and frequent stretch of mental exertion, is ignorant of this fact: and we find those instructors of youth, who merely treat of worldly arts and sciences, and treat of them in a worldly manner, almost invariably inculcate on their pupils, as one of the indispensable requisites of eminence, the practice of a strict and almost ascetic temperance, for the sake of securing to themselves the possession of the full, free, and active use of the powers of their own minds. Such precepts derive their reasons from the very constitution of the human frame. If the body suffers from excess, the mind becomes proportionately affected. It receives its impressions slowly and indistinctly, from the derangement of the channels through which it holds communion with the external world; and it revolves, compares, and decides upon them doubtfully and inefficiently, from the lassitude and exhaustion of the machinery with which it acts.
2. They are also inimical to the moral qualities of the soul. If the generous affections are not cultivated by exercise, they dwindle away and perish. If the selfish affections are allowed to act without restraint, they acquire a frightful and gigantic development. As we live to ourselves and for ourselves, we become gradually absorbed in our own selfish views and interests. As we pamper our appetites, the objects they delight in acquire consequence in our estimation. As we devote ourselves more and more to our own personal gratifications, we can less and less endure that those gratifications should encounter any opposition; till, at length, we prove blind and insensible to every claim but those of our own overweening will, and only regard our fellow creatures with favour, as they minister to our passions, or with enmity, as they cast impediments in their way. Where are we to look, among the dissolute children of the world, for instances of permanent attachment, of disinterested friendship, of long-cherished gratitude, and of self-sacrificing tenderness? Are such things among the fruits and flowers found to flourish in that tract which they cultivate with so indefatigable a pursuit of the pleasures of this life, and so fatal an oblivion of the treasures of the next? No, that false light of cordiality, which glows so brightly during the convivial hour, becomes extinguished as the vapours of the goblet which enkindled it are dispersed. Let any individual, even the most cherished of their society, suffer a reverse of fortune, and he will put these maxims to the proof. Let him be the deer which is stricken, and he will find himself abandoned by the herd.
3. Such gratifications are not only pernicious to the intellectual faculties and moral qualities of the soul, but they affect its temporal existence. They disorder and destroy the earthly tenement in which it is contained. They wear away, and overstrain, and often suddenly rend asunder those fine fibres, by which it is confined to its present transitory home.
4. Finally, according to the clearly declared principles of the Christian faith, we know that they are most pernicious to the eternal interests of the soul (Rom 8:7; 1Ti 5:6; Rom 8:6; Gal 5:24; Rom 8:13). Indeed, if we look with an unprejudiced eye on the terms and conditions of the gospel covenant, we shall find that no course can be more destructive to the eternal interests of the soul than the course pursued by the voluptuary. This earth is not designed to be a house of feasting; life is not meant to be a holiday festival; we are sent into the world as a place of discipline and preparation, in which our souls may be educated for a more glorious state of being; and the allurements which address us, the difficulties we have to combat with, and the restraints we are bound to lay on our inclinations, constitute the very means by which our souls are so prepared, and disciplined, and educated. But we sometimes hear the sensualist assert that it cannot be very criminal to yield to such temptations, because it is natural to do so. This I utterly deny. They are, on the contrary, diametrically opposed to nature. The excesses of the voluptuary are only natural if we regard him as a being in the lowest possible state of demoralisation, as an anomaly in the creation, as a monster possessing passions without conscience and appetites without reason. But to the man who is complete in all the essentials of humanity, it is anything but natural that he should abandon himself to such a course of life. His reason opposes it; his moral sense opposes it; his regard for his personal health and welfare opposes it: so thoroughly indeed does every higher principle of his nature oppose it, that he must drown reflection; he must close his eyes against all experience; he must, in short, forcibly extinguish those moral and intellectual lights which God, in His mercy, has given him as his guides, before he can pursue such habits without repugnance, without being painfully oppressed by the sense of his own sin and folly, and without spending one-half of the day in mourning over the excesses of the other. (W. Harness, M. A.)
A fight for life
The flesh aims to damn the soul. It is in this conflict as Caesar said in the battle he had once in Africa with the children and partakers of Pompey, that in other battles he was wont to fight for glory, but there and then he was obliged to fight for his life. Remember thy precious soul lies at stake in this conflict. (Christopher Love.)
Distinctive lusts
Men that reject religion in favour of indulgence, do not stand any chance of permanent prosperity. Such men are like gipsies, that, by some freak of fortune, are turned into a magnificent mansion, well built, well furnished, and well stored with works of art. These gipsies go to work and break to pieces the exquisitely carved furniture, pull down the rare pictures, and strip the house of all the valuable things in it, and burn them, in order to make their pot boil, and thus to serve their lower nature, until, by and by, the whole building is desolate, and bleak, and barren. And men who reject religion and serve their passions are doing the same thing. They are kindling those lower fires at the expense of everything broad, and fine, and beautiful in their higher nature. (H. W. Beecher.)
Destroyed by lust
I can remember the time when flowers, pictures, beautiful laces and music set stirring always some strong emotion within me, in which it seemed that I saw hidden away in a crystal cell in the depths of my own strange heart, the shining form of a white-robed Soul maiden, who cried out to me, Ah! cannot you make your life as pure and beautiful as the flowers and the music, that so you may set me free? But I chose the ignoble part, and gave myself up body and soul to the greed for gain. And often in the hour when, tempted by an evil thought, I turned to do some shameful or selfish action, I seemed to see the white arms of the Soul maiden uplifted in piteous entreaty to heaven, until at last the time came when her voice was silent, and when I knew that I had thrust her down and down into a darkness whence she would never again come forth. (A Dead Mans Diary.)
Destructive nature of fleshly lusts
That word war is full of meaning. It gives the idea of the march of an army against a city, as of the Greeks to surround and capture Troy-an assault which began with open war and ended by the stratagem of the wooden horse, from which the armed warriors descended into the heart of the city at dead of night. Of course we should all admit that excessive indulgence in any appetite injures the body, and especially the organs through which the sin against the whole fabric has been committed. But we may not all realise how destructive these fleshly lusts are to the inner life. They attack and conquer it, and lead it into captivity, impairing its energies, sullying its purity, lowering its tone, and cutting off the locks of moral strength. Remember, then, when tempted to yield to some unholy prompting, even though you only indulge the thought and wish, you are exposing yourself to a certain diminution of spiritual force, which will inevitably cripple your endeavours, and show itself in failure and defeat. No act of sensual indulgence is possible without inevitable injury to our true selves. It may be forgiven, and put away, through the forgiveness of God, by the blood of Jesus; but the soul can never be quite what it would have been had the temptation been overcome, and the grace of self-restraint exercised. How many there are around us, eminently fitted by their gifts, to lead the hosts of God, who, like Samson, grind in the prison house, making pastime for their foes, because they have been mastered by appetites which they should have controlled, as the horseman his fiery steed. Is there not a deep spiritual truth in the notion of the savage warrior, that the strength of a fallen foe enters the arm which has smitten him to the dust? Indulge the flesh, and you are weak, Curb it by self-restraint, and you are strong. (F. B. Meyer, B. A.)
Fleshly lusts are the souls adversaries
These desires that belong to the flesh are adversaries of the soul. There is a difference between a war and a battle. It is not a random stroke; it is warfare on a plan. A battle may be won, and yet the victor be overcome ere the war be over. The first French emperor gained several great battles in the Russian campaign; but his army was not only vanquished, it was almost annihilated in the end. It is thus that certain appetites and passions, although once and again overcome by a resolute will, return to the charge, and watch their opportunity: It is not a battle, and done with it: the vanquished foe often enslaves his conqueror. A young man in modern society must do battle for his life with strong drink. He can taste it freely and stop in time. He despises the weak who seek safety in flight and abstinence. He knows what is good for him, and will not allow himself to be overcome. He obtains a good many victories, and counts himself invulnerable. But the wily foe persists. By little and little a diseased thirst is generated. The enemy now has an accomplice within the castle gates; and in the end the strong man, like Samson with his eyes out, grinds darkling in his enslavers prison. (W. Arnot.)
Inward lusts
Not only acts of sin breaking out in the body, but the inward lusts that are in the heart, though they should never break out, for even the heart and soul is flesh as well as the body, and fleshly, even corrupt and sinful, as the sinful lusts of unbelief, impatience, hardness of heart, hypocrisy, rebelling against that which is good, weariness in well-doing, pride, anger, envy, self-love, covetousness, uncleanness, uncharitableness, etc. (John Rogers.)
Having your conversation honest among the Gentiles.–
Christians are to live godly, even among the wicked
It is our duty not only to live godly among the godly, but even among the wicked; we must not follow a multitude to do evil. True, it is no easy thing with the cruel to live mercifully, with the hurtful to live helpfully, with the profane to live holily; yet it is to be attained unto, and we must labour for it.
1. This rebukes such as severing themselves from all company, because they would not be tainted nor troubled with mens ill manners, betake themselves to a solitary, hermits life. We are not born for ourselves, but for our parents, country, Gods Church, etc. Besides, it is no such mastery for a man to avoid all occasions, as to live among occasions, and not be tainted with them.
2. It rebukes those that be for all companies. In good company they will be sober, in ill as the company is, will swear with swearers, lie also and dissemble when they be with such, so thinking that they may hold with the hare and run with the hound; like the chameleon they change themselves into all colours; but these are none of Gods honest men, they are not for His turn, as if He were not the God of all places and times. Let such know that they have rotten and unsanctified hearts. But how should a man do, to live well among such? As they that live where the plague is, use preservatives; so must we daily pray God to keep us in a continual hatred of sin, considering the happiness of them that hold out. Think of Noah, Lot, Abraham, and their commendation; observe the judgments that fall upon bad men, and think what will be hereafter. Again, avoid familiarity with them; we cannot touch pitch and not be defiled, walk on coals and not be burnt.
3. It rebukes such Christians as living among such, walk not so holily as they should, but if they do not approve of, yet consent to their bad behaviour, without dislikes, especially being with their betters.
4. If God would have us live well among the wicked, what would He then in the midst of all good means? What, then, is their sin, and where shall they appear, that break out and live badly in the midst of the means of good, the ministry of the Word, etc.? What would these do, if they were far from such means?
5. It rebukes those that professing religion more than ordinarily, yet remember not with whom they live, but as if they were only among the good, which would hide all their frailties, or interpret them to the best, not as if they were among the wicked, that seek occasion against Gods servants, that desire no better booty than the fall of a professor, etc. (John Rogers.)
The witness of a pure life
Having your conversation honest. Both terms need some explanation. In modern English, conversation means the talking of two or three persons with each other; but the sense in this text is, the whole habit and life course of a person-his character and temper and conduct in presence of his fellows. At all times, and in all circumstances, walk circumspectly, for you never know who may be looking on. The modern meaning of honest is, that you do not cheat in a bargain; but as used here, and in ancient times generally, it signifies beautiful-first a material and then a moral winsomeness. These two terms in conjunction convey the precept, Let all the circumference of your life shine in the beauty of holiness. Alas! bid this dull earth shine like a star of heaven! To have commanded the house of Israel to shine as a light to surrounding nations, would have been an impossible requirement, if the precept had not been mated with a promise. But as the record runs, it is a reasonable service that is demanded (Isa 60:1). This precept given by Peter is on both its sides the echo of Isaiahs words. A light is needed because darkness reigns around. Peter desiderates a beautiful life among the Gentiles; and Isaiah expects that, when Israel basks in the favour of God, the Gentiles shall come to their light. It is a characteristic of true faith that it has positive hope. It does not despair even when things are at the worst, for it trusts in God. It is not enough that the primitive disciples should repel surrounding, assailing evil, and hold their own. They expect to make aggression and to gain a victory; to turn scoffs into hymns of praise, and enemies of Christ into zealous disciples: That, whereas they speak against you as evil-doers, etc. It is not by the loudest debate and profession that these conquests can be made. It is not by what Christians say, but by what Christians are, that they can win the neighbourhood. The call is not so much to give evidence, as to be witnesses. Still further the precepts run down into detail. Submission to magistrates is prescribed as a Christian duty. Considering the time and the circumstances, this is a remarkable feature of the New Testament. The gospel fosters liberty; but does not suggest insurrection. Witness the emigration of the persecuted Puritans from England to America. These men would not resist constituted authority; but neither would they allow themselves to be crushed by a despot, as long as a remedy, which they could with a good conscience adopt, lay within their reach. The results will tell with decisive effect on the future condition of the human race. Ordinances of man should be obeyed, but they stand not on the same level with ordinances of God. (W. Arnot.)
The Church in relation to the world
The relation in which Christians stand to those who are not Christians is of vital importance to understand and feel (Psa 39:1; Neh 5:9; Tit 2:7-8). These and like references inculcate the duty of conserving the Christian name and the glory of God. That the Christian character should be perfect for the sake of its own beauty is a truth worthy of prayerful solicitude at all times; but the Christian character is more than a garment to be observed-it is an influence to be imparted to others.
I. We begin with the fact that we are watched by those who are of opposite tendencies. We are under daily examination. There are those who take a greater delight to look at an eclipse of the sun for five minutes than to enjoy its light for a lifetime. But if there were no light in the sun there could not be an eclipse. So with men of worth; the contrast between the excellent and the not excellent fixes the eye of envy upon them, but where excellency is it cannot be altogether ignored. Young Christians, bear with me, and suffer the word of exhortation. You are not sufficiently alive to the fact that your Christian life is under a perpetual scrutiny. Not only that, but efforts are made to draw you aside from the way of peace. An honest conversation means a life true in every part to the great pattern set before us in the gospel.
II. Let us further consider the influence of the Christian character for the good of others. Glorify God, etc. Too frequently it is supposed by some that because they cannot take a prominent part in gospel services, and thereby possibly become instrumental directly in the conversion of souls, their lives are comparatively unobserved and useless. Let us remove this notion. As there is not a single ray of light, or drop of water, or breath of air, which does not contribute to the vast system of light, of water, and of air, so there is not a single Christian example which does not minister in the circle of the Church and lead to higher results.
1. Men will feel the need of the change which they see in us.
2. Men will feel the need of the peace which we enjoy.
3. Men will feel the need of the prospect which cheers us. We have a good hope through grace.
4. And lastly, the influence of the Christian life leads to the highest results. It may be that today we think so much of self that we cannot rise to the highest point in our life. The highest degree of Christian excellence is the service and glory of God. To realise this we must look beyond ourselves, and beyond those to whom we may bring salvation; and beyond any benefits faith may confer on either them or us, to God. He will manifest Himself in the day of visitation, when we shall see and feel that our life is intended to reach even to Himself. In the day of visitation all matters will be seen in their true light. The text is a warning to the world as well as to the Church. That any soul, however degraded, should delight in making the sins of others his prey, passes comprehension. What, a vulture, with only a taste for carrion! A sense of guilt endeavours to fix all eyes on the sins of others to avoid personal detection. The sins of others will help no man in the day of judgment. (T. Davies, M. A.)
The power of a consistent walk
The Rev. Dr. Stalker once related the following incident in an address on Religion in Common Life: A lady went to him with a request to join his church. She and her husband were foreigners and Roman Catholics, but had lapsed from all church going for ten or eleven years. One night their servant went home rather late from a meeting. Upon pressure being brought to bear upon her, this servant acknowledged that she had that night been convicted of sin, and stayed behind to speak about her soul. The lady resolved to watch the girl for the next fortnight. Such a change in her temper and diligence was observable that, at the end of the fortnight, the mistress asked where the meeting was held, and went on the next Sabbath evening, with the result that both she and her husband were converted. The servants consistent walk was more powerful than anything she could have said, so true is it that example is better than precept.
Beautiful behaviour
(honest), good, or comely. The deeper view of Greek philosophy represented immorality and ugliness, and morality and beauty as convertible ideas. (J. Muller.)
Inconsistency noticeable
The whole complexion of a negro is less noticed than a single stain on the features of a white countenance. (Wm. Jay.)
They speak against you as evildoers.–
The transgressions of Christians
Amongst the numerous attempts to throw doubt upon the evidence of our religion, not the least successful has been suggested by the imperfections of those who profess them selves the disciples of its Author.
I. That the objection itself is on several accounts delusive. It is drawn, not from any difficulties inherent in religion or its evidence, but from a supposed insufficiency of its influence and effects. Christianity itself never supposes its followers to be without fault, that its influence can secure unerring obedience to its own laws. So far from this, indeed, it is impossible, according to its own language, but that offences will come.
II. One great reason why the lives of Christians do not always correspond to their religion, is that freedom of mind and action, with which our Creator has endowed us, and which is absolutely necessary to creatures responsible for their conduct. Impelled by passions impatient for gratification, and surrounded with temptations, frequently perplexed with difficulties between duty and inclination, and sometimes deceived by appearances; can it be a just subject of wonder, if the love of the present sometimes prevail over the expectation of the future, or the delusions of pleasure for a while withdraw the mind from the prospect of its consequences; if we violate the laws which we confess to be just, and practise what our religion condemns?
III. These defects in the conduct of individuals appear also the more striking when compared with the purity of the rules by which our actions ought to have been directed, and with the weight of the sanctions by which those rules are enforced.
IV. Another plausible basis for the same censure may be laid in the opposite characters of virtue and vice. Virtue is always modest, peaceable, and silent; vice often forward, loud, and conspicuous.
V. Christians, again, have been severely censured on account of the numerous divisions and distinctions amongst them. It would be unreasonable to expect that mankind should differ in their opinions on almost every other subject, and yet should be all agreed on this; on a subject which is of all others the most interesting, the most extensive, and the most complex. To this let us add the effects of the weakness and folly, of the vanity and ambition, of the enthusiasm or the hypocrisy of various individuals amongst us, and we shall be able to account very satisfactorily for the multiplicity of our tenets and parties.
VI. Such as these are the censures that have been thrown upon Christianity and its professors. But as far as they have any foundation in truth, the only adequate refutation is an amendment in our own morals, a regulation of our lives, more agreeable to the principles that we profess. (W. Barrow, D. D.)
Christians maligned
I. Whereas they speak against you as evildoers. This is in general the disease of mans corrupt nature, and argues much the baseness of it-this propensity to speak evil one of another, either blotting the best actions with misconstructions, or taking doubtful things by the left ear; not choosing the most favourable, but, on the contrary, the very harshest sense that can be put upon them. All these kinds of evil speaking are fruits that spring from that bitter root of pride and self-love, which is naturally deeply fastened in every mans heart. But besides this general bent to evil speaking, there is a particular malice in the world against those that are born of God, which must have vent in calumnies and reproaches. These evil speakings of the world against pious men professing religion, are partly gross falsehoods invented without the least ground or appearance of truth. Then again, consider, how much more will the wicked insult upon the least real blemishes that they can espy amongst the professors of godliness. And in this there is commonly a three-fold injury-they strictly pry into and maliciously object against Christians the smallest imperfections and frailties of their lives, as if they pretended to absolute perfection. Men are apt to impute the scandalous falls of some particular Christians to the whole number. It is a very incompetent rule to make judgment of any man by one action, much more to measure all the rest of the same profession by it. They impute the personal failings of men to their religion, and disparage it because of the faults of those that profess it.
II. Having your conversation honest among the Gentiles. As the sovereign power of drawing good out of evil resides in God, and argues His primitive goodness, so He teacheth His own children some faculty this way, that they may resemble Him in it. He teacheth them to draw sweetness out of their bitterest afflictions, and increase of inward peace from their outward troubles. The sharp censures and evil speakings that a Christian is encompassed with in the world, are no other than a hedge of thorns set on every side, that he may not go out of his way, but keep straight on in it, not declining to the right hand nor to the left; whereas if they found nothing but the favour and good opinion of the world, they might, as in a way unhedged, be subject to wander out into the meadows of carnal pleasures that are about them, which would call and allure them, and often divert them from their journey. And thus it might fall out, that Christians would deserve censure and evil speakings the more, if they did not usually suffer them undeserved.
III. That they may glorify God in the day of their visitation. He says not, They shall praise or commend you, but, shall glorify God. It is this the apostle still holds before their eyes, as that upon which a Christian doth willingly set his eye and keep it fixed, in all his ways. He doth not teach them to be sensible of their own esteem as it concerns themselves, but only as the glory of their God is interested in it. In the day of visitation, The beholding of your good works may work this in them, that they may be gained to acknowledge and embrace that religion and that God, which for the present they reject; but that it may be thus, they must be visited with that same light and grace from above, which hath sanctified you. (Abp. Leighton.)
The wicked speak ill of Gods children
The more sincere any is in professing the truth, the more the wicked naturally hate him. Thus have Gods children ever been ill-spoken of (Mat 5:11; Gen 21:9; Gal 4:30; 1Ki 18:17; 2Ki 9:11; Ezr 4:5-16; Neh 6:5-6; Est 3:8; Act 24:14; Mat 11:19; Luk 11:15; Joh 8:48; Act 2:19; Act 6:11).
1. Seeing the wicked are so apt to speak evil, we should give all diligence to look so to our ways as to give them no just occasion.
2. Think it not strange to be ill spoken of; it is the nature of the world thus to do, as for the birds to fly, and we must not be discouraged at it, and say, I have striven to do as well as I can, and yet I am ill spoken of; I cannot tell what to do, and so faint and melt as wax. Oh, no; but let it be as a whetstone to sharpen you on more (2Sa 6:22).
3. This might make men not too ready to believe reports, and think ill of men by and by upon flying reports, seeing the world are so apt to speak wrongfully, especially of Gods children.
4. For them that be ill speakers of Gods servants, they cannot bear a worse badge, as ill a sign as can be of any; for if he be translated from death to life that loves the brethren, what then he that hates them? He is no true member of the Church, nor led by Davids spirit (Psa 15:1-5; Psa 16:2), but is of Ishmaels generation, and will be cast out as he. How shall they escape the curse threatened (Isa 5:20; Pro 17:15)? (John Rogers.)
Your good works, which they shall behold.–
The ministry of good works
All religion which does not lead to a life of good works is a counterfeit. It is bad money, which will never pass current at the court of heaven. It may bear the name of Christ, but it lacks His mind and spirit. It hinders the progress of the gospel, and is one of the worst enemies of His kingdom. On the other hand, a life fruitful in good works brings honour to our Father in heaven. It manifests His wisdom in the free salvation which He bestows. It prepares the way in many a heart for the reception of the truth, and kindles in many others a desire to walk more closely with God. Let me give a single example, from the writers personal knowledge, of the effect of a consistent, holy life. A wealthy tradesman in London was most zealous and self-denying in his labours and liberality in the Lords work. Each year he gave away many thousands of pounds, and a large part of this anonymously. I had it from this mans own lips that in early life he was saved from infidelity by noticing the holy, godly, blameless walk of a young bankers clerk. Who can tell the countless benefits that thus arose to the Church of Christ through the consistent life of that young man? There are one or two points as to the life of good works on which it is needful to dwell.
I. What is the preparation for such a life? How can anyone hope to enter upon such a course, and then persevere in it?
1. Your first duty is to embrace the blessed hope of life which is in Christ Jesus. As the shipwrecked man must first lay hold of the rope or get into the lifeboat that so he may escape destruction and get safe to shore, and then can again enter upon the works of his calling, so must you first accept the free invitation of Christ in the gospel, and reach the shore of peace and reconciliation with God. Believe in the readiness and power of Christ to save you. Rejoice that He welcomes you to His care, and will keep you by His power. Then you may go forward, and will not fail. A life of good works will be a necessity to you. You possess a new motive. A spirit of grateful love to God will fill your breast. You will keep His commandments, and do those things that are pleasing in His sight.
2. Moreover, you will possess a new power. In the strength of the Spirit you can do those good works which are pleasing to your Father in heaven. Be sure, therefore, that you begin your course aright. Begin in humility and faith.
II. In what way may you best carry out in daily practice a life devoted to good works? Take a sample of a good work, one that we know to have been truly such from the lips of Christ Himself. You remember Mary in the house of Simon the leper (Mar 14:6; Mar 14:8-9). Here was every element of a good work. It was done to Christ Himself, and out of love to Him. It was a costly work, for the ointment was very precious. It was a lowly work. Both hands and hair were used in anointing the Lords feet. It was a work of personal service. She did not do the work by another, but herself ministered to Christ. It was a work which spread a sweet savour around, and thus of benefit to those in the house. It was a work which brought honour to the Lord, which pointed to His death of suffering, and which was abundantly recompensed in the gracious words which Christ spoke of her.
III. Let me add that there is a four-fold ministry of good works in which each Christian should seek to excel.
1. There is the ministry of home life. This stands in the first rank of duty. The lamp which the Lord hath lighted should give light to all that are in the house where it is found. The most commonplace duties ought to be done before God, and thus become an acceptable sacrifice. The care of children, the work of the house, the use of the needle, the rising in the morning, attention to the wants and comforts of each member of the family-such ordinary things as these may afford scope for self-denial, for manifesting an unselfish spirit, and in many ways for proving the sincerity of our Christian profession. No less important is it that a diligent guard should be set over tongue and temper, over infirmities and irritabilities, over clouded looks and wayward passions, over doing little things which ought not to be done, or over doing right things in a wrong way.
2. There is the ministry of glad, willing, freehanded gifts. Of whatever we possess we are but stewards. It belongs not to us, but to Him who gave it into our charge. Let there be real self-denial. Above all, never forget that a ready, cheerful spirit is especially pleasing to God.
3. There is the ministry of personal work and effort in the Lords vineyard. Give not only money, but the gold of time to do work for God, for His Church, for the souls of poor and rich, of sick and strong, of young and old.
4. Lastly, there is the ministry of fervent prayers and intercessions. Of all agencies this is the most powerful. There are those who by sickness and extreme poverty can do little or nothing in the way of personal service, who yet by true, believing prayer may bring down rich benefits on Christs Church. And those who can both work and give yet fail to employ the very greatest talent, if they neglect constant intercession on behalf of others. (G. Everard, M. A.)
Trite revenge
Be revenged by shining. (Toplady.)
Looking for one thing and finding another
Which they shall behold, while they pry and spy into your courses (as the Greek word imports) to see what evil they can find out and fasten on. (J. Trapp.)
Glorify God in the day of visitation.–
How God is glorified by us
I. By knowledge, when we conceive of God after a glorious manner. Seeing we can add no glory to Gods nature, we should strive to make Him glorious in our own minds and hearts. And we may, by the way, see what cause we have to be smitten with shame to think of it, how we have dishonoured God by mean thoughts of Him.
II. By acknowledgment, when in words or works we do ascribe excellency unto God, as-
1. When in words we magnify God and speak of His praises, and confess that He is worthy to receive honour, and glory, and might, and majesty (Rev 4:11; Psa 29:1-11; Psa 86:9).
2. When men confess that all the glory they have above other men in gifts or dignity was given them by God (1Ch 29:11; 1Ch 29:13). And thus we make God the Father of glory, as He is called (Eph 1:17).
3. When the praise of God or the advancement of His kingdom is made the end of all our actions, this is to do all to His glory (1Co 10:31).
4. When we believe Gods promises, and wait for the performance of them, though we see no means likely for their accomplishment. Thus Abraham (Rom 4:1-25).
5. When we publicly acknowledge true religion, or any special truth of God, when it is generally opposed by the most men.
6. When men suffer in the quarrel of Gods truth and true religion (1Pe 4:16).
7. When on the Sabbath men devote themselves only to Gods work, doing it with more joy and care than they should do their own work on the week days (Isa 58:13).
8. When men do in particular give thanks to God for benefits or deliverances, acknowledging Gods special hand therein. Thus the leper gave glory to God (Luk 17:18; Psa 11:3-4).
9. By loving, praising, and esteeming of Jesus Christ above all men; for when we glorify the Son we glorify the Father (Joh 1:14; Joh 11:4).
10. When we account of and honour godly men above all other sorts of men in the world.
III. By effect, when men make others to glorify God. Thus the professed subjection of Christians to the gospel makes other men glorify God (2Co 9:13). So the fruits of righteousness are to the glory of God (Php 1:10). So here the good works of Christians do make new converts glorify God; so every Christian that is Gods planting is a tree of righteousness that God may be glorified (Isa 61:3). So are all Christians to the praise of the glory of Gods grace, as they are either qualified or privileged by Jesus Christ (Eph 1:7). (N. Byfield.)
The day of visitation.
Conversion the day of visitation
I. Conversion is the work of God.
1. Let them which have felt this work acknowledge God in it, and give Him all the glory.
2. They that be yet without it, let them not defer it as a small matter to the last, as if they could convert themselves when they list, but humbly seek it of God in attending on His ordinances.
II. It is Gods great mercy to convert a sinner. This is the greatest mercy that can be bestowed: to be delivered from sickness into health, from prison into liberty, from poverty to riches, from death to life. Let those that have obtained it give glory to God.
III. A man can never glorify God till God thus visit and convert his soul.
IV. When a man is converted he will glorify God; yea, he cannot choose but in heart admire Gods goodness and love, and in his life seek to glorify Him. Then will he also do all he can to gain others (Luk 22:32).
V. Even such as have been ill-speakers of the truth and Gods servants may yet be converted and prove good Christians (Act 2:13; Rom 6:17; 1Co 6:9; Tit 3:3).
1. Never despair of them that be very bad, but pray for them, and give them good counsel.
2. This may be an exceeding provocation to the worst, that they may prove good and be saved, as unlikely as it is.
3. Yet let none instead of good take hurt by this, and heart to go on in sin, seeing the worst may become converts. They shall find God a just and severe revenger of such proud despisers and presumptuous sinners. (John Rogers.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. As strangers and pilgrims] See Clarke on Heb 11:13. These were strangers and pilgrims in the most literal sense of the word, see 1Pet 1:1, for they were strangers scattered through Asia, Pontus, c.
Abstain from fleshly lusts] As ye are strangers and pilgrims, and profess to seek a heavenly country, do not entangle your affections with earthly things. While others spend all their time, and employ all their skill, in acquiring earthly property, and totally neglect the salvation of their souls they are not strangers, they are here at home; they are not pilgrims, they are seeking an earthly possession: Heaven is your home, seek that; God is your portion, seek him. All kinds of earthly desires, whether those of the flesh or of the eye, or those included in the pride of life, are here comprised in the words fleshly lusts.
Which war against the soul] . Which are marshalled and drawn up in battle array, to fight against the soul; either to slay it, or to bring it into captivity. This is the object and operation of every earthly and sensual desire. How little do those who indulge them think of the ruin which they produce!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Strangers and pilgrims; not only strangers in the several countries where ye inhabit, (being out of your own land), but strangers in the world, as all believers are, 1Ch 29:15; Psa 39:12; Psa 119:19; Heb 11:13,14.
Abstain from fleshly lusts; not only sensual desires, but all the works of the flesh, Gal 5:19-21, the carnal mind itself being enmity against God, Rom 8:7.
Which war; as enemies, oppose and fight against, Rom 7:23; Jam 4:1.
Against the soul; the inner man, or regenerate part, or Spirit, which is opposed to fleshly lusts: see Gal 5:17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. As heretofore he exhortedthem to walk worthily of their calling, in contradistinction to theirown former walk, so now he exhorts them to glorify God beforeunbelievers.
Dearly belovedHe gainstheir attention to his exhortation by assuring them of his love.
strangers and pilgrims(1Pe 1:17). Sojourners,literally, settlers having a house in a city without beingcitizens in respect to the rights of citizenship; a picture ofthe Christian’s position on earth; and pilgrims, staying for atime in a foreign land. FLACIUSthus analyzes the exhortation: (1) Purify your souls (a) as strangerson earth who must not allow yourselves to be kept back by earthlylusts, and (b) because these lusts war against the soul’s salvation.(2) Walk piously among unbelievers (a) so that they may cease tocalumniate Christians, and (b) may themselves be converted to Christ.
fleshly lustsenumeratedin Ga 5:19, c. Not only thegross appetites which we have in common with the brutes, but all thethoughts of the unrenewed mind.
whichGreek,“the which,” that is, inasmuch as being such as”war.” &c. Not only do they impede, but they assail[BENGEL].
the soulthat is,against the regenerated soul such as were those now addressed. Theregenerated soul is besieged by sinful lusts. Like Samson in the lapof Delilah, the believer, the moment that he gives way to fleshlylusts, has the locks of his strength shorn, and ceases to maintainthat spiritual separation from the world and the flesh of which theNazarite vow was the type.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Dearly beloved, I beseech you,…. The apostle, from characters of the saints, and which express their blessings and privileges, with great beauty, propriety, and pertinency, passes to exhortations to duties; he addresses the saints under this affectionate appellation, “dearly beloved”, to express his great love to them, and to show that what he was about to exhort them to sprung from sincere and hearty affection for them, and was with a view to their real good; nor does he in an authoritative way command, as he might have done, as an apostle, but, as a friend, he entreats and beseeches them:
as strangers and pilgrims; not in a literal sense, though they were in a foreign country, in a strange land, and sojourners there, but in a spiritual and mystical sense; they were “strangers”, not to God and Christ, and to the Spirit, to themselves, to the saints, and to all that is good, as they had formerly been, but to the world, the men of it, and the things in it; and therefore it became them to separate from it, and not conform to it; to abstain from all appearance of evil, to have no fellowship with the unfruitful works of darkness, but to deny ungodliness and worldly lusts: and they were “pilgrims”; whose habit is Christ and his righteousness; whose food is Christ and his fulness; whose staff is Christ and the promises; whose guide is the blessed Spirit; the place for which they are bound is heaven, the better country, where is their Father’s house, their friends, and their inheritance; this world not being their country, nor their resting place, it became them to have their conversation in heaven, and to
abstain from fleshly lusts; which spring from the flesh, and are concerned about fleshly things, and are exercised in and by the members of the flesh, or body; hence, in the Syriac version, they are called, “the lusts of the body”: these are to be abstained from; not that the apostle thought that they could be without them; for while the saints are in the body, flesh, or corrupt nature will be in them, and the lusts thereof; but then these are not to be indulged, or provision to be made for them, to fulfil them; they are not to be obeyed and served, or lived unto, but to be denied and crucified, being unsuitable to the character of strangers and pilgrims, and also because of their hurtful and pernicious nature:
which war against the soul; see Ro 7:23, these are enemies to the spiritual peace, comfort, and welfare of the soul; and being of a man’s household, and in his heart, are the worst enemies he has; and are to be treated as such, to be shunned and avoided, watched and guarded against; for though they cannot destroy the souls of true believers, they may bring much leanness upon them, and greatly distress them, and spoil them of their inward joy, and spiritual pleasure.
Fuente: John Gill’s Exposition of the Entire Bible
As sojourners and pilgrims ( ). This combination from the LXX (Gen 33:4; Ps 39:13). See 1:1 for and 1:17 for and Eph 2:19 for (only there and here in N.T., Christians whose fatherland is heaven).
To abstain from (). Present middle (direct) infinitive of , old verb, to hold back from (1Th 4:3). In indirect command (to keep on abstaining from) after (I beseech). With the ablative case , the grosser sins of the flesh (for see 1Co 3:3) like the list in 4:3.
Which (). “Which very ones.” Like Latin quippe qui.
War against the soul ( ). Present middle indicative of , to carry on a campaign (Jas 4:1). See this struggle between the flesh and the spirit vividly pictured by Paul in Ga 5:16-24.
Fuente: Robertson’s Word Pictures in the New Testament
Beloved [] . A favorite term with Peter, occurring eight times in the epistles. See the phrase, our beloved Barnabas and Paul, Act 14:25, in the letter sent by the council at Jerusalem to the Gentile Christians, the account of which, doubtless, came from Peter. Compare our beloved brother Paul, 2Pe 3:15.
Strangers [] . Rev., sojourners. Compare ch. 1 17, “the time of your sojourning [] .”
Which [] . The compound pronoun denotes a class, of that kind which, classifying all fleshly desires in one category.
Fuente: Vincent’s Word Studies in the New Testament
1) “Dearly beloved.” (agapetoi) Dearly beloved ones of the highest order addressed to members of an unnamed church.
2) “I beseech you as strangers and pilgrims.” (Gk. parakalo) I affectionately appeal to you as sojourners and aliens — sojourners on earth and aliens from heaven, their true homeland. Wherever our Lord’s people labor and toil they should treasure this truth, Psa 119:19.
3) “Abstain from fleshly lusts “ (Gk. apechesthai) hold yourselves away from flesh like (G k. epithumimon) lusts 1Th 5:22; 1Th 4:3.
4) “Which war against the soul” Which strategically turn against the soul. Rom 8:13; Rom 7:23; Gal 5:17; Jas 4:1-3. The selfish cravings of the flesh are in mortal array against the welfare of the soul and must be continually resisted by the believer.
RESIST EVIL
“What do you consider a good rule of life?” someone asked Dr. J. Wilbur Chapman. He replied, “This rule governs my life — anything that dims my vision of Christ, or takes away my taste for Bible study, or cramps my prayer life, or makes Christian work more difficult, is wrong for me and I must as a Christian, turn away from it.”
–Knight’s Treasury
Fuente: Garner-Howes Baptist Commentary
11 As strangers, or sojourners. There are two parts to this exhortation, — that their souls were to be free within from wicked and vicious lusts; and also, that they were to live honestly among men, and by the example of a good life not only to confirm the godly, but also to gain over the unbelieving to God.
And first, to call them away from the indulgence of carnal lusts, he employs this argument, that they were sojourners and strangers. And he so calls them, not because they were banished from their country, and scattered into various lands, but because the children of God, wherever they may be, are only guests in this world. In the former sense, indeed, he called them sojourners at the beginning of the Epistle, as it appears from the context; but what he says here is common to them all. For the lusts of the flesh hold us entangled, when in our minds we dwell in the world, and think not that heaven is our country; but when we pass as strangers through this life, we are not in bondage to the flesh.
By the lusts or desires of the flesh he means not only those gross concupiscences which we have in common with animals, as the Sophists hold, but also all those sinful passions and affections of the soul, to which we are by nature guided and led. For it is certain that every thought of the flesh, that is, of unrenewed nature, is enmity against God. (Rom 8:7.)
Which war against the soul Here is another argument, that they could not comply with the desires of the flesh, except to their own ruin. For he refers not here to the contest described by Paul in Rom 7:14, and in Gal 5:17, as he makes the soul to be an antagonist to the flesh: but what he says here is, that the desires of the flesh, whenever the soul consents to them, lead to perdition. He proves our carelessness in this respect, that while we anxiously shun enemies from whom we apprehend danger to the body, we willingly allow enemies hurtful to the soul to destroy us; nay, we as it were stretch forth our neck to them.
Fuente: Calvin’s Complete Commentary
SUCCESS THROUGH SUFFERING
1Pe 2:11-12
IN resuming our study of this First Epistle of Peter, the great Apostle provides us with an introduction. It is a singular thing that every break in this First Epistle is marked by the word Beloved.
Peter would not have his hearers forget that however severe his strictures against sin, however exacting his calls to holiness, however high, and apparently impossible, his ideals, he is animated in it all by love of them.
And so our second study begins:
Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
Having your Conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation (1Pe 2:11-12).
This introduction is remarkable in that it contains practically every thought which the Apostle elaborates in the forty-seven verses chosen for the study of this hour.
Those of you who listened to Dr. H. Grattan Guinness, when years ago he occupied this pulpit, will never forget the marvel of his opening sentence. It involved, in almost every instance, the gist of his sermon. When he gave us his exposition of the Epistle to the Romans, his opening sentence, from the text, I am the Way, was: Christ is the way from the hell of sin to the heaven of holiness, and the Epistle to the Romans is a perfect elaboration of that fact. The first chapters deal with the hell of sin; the last with the heaven of holiness, and the intervening ones with Christ the Way.
So here Peter gives us in two verses what will require forty-five additional to elaborate. It is an appeal to men who are no longer worldlings; while living in the world, they are citizens of another Countryeven an Heavenly, hence strangers and pilgrims. And such he calls to abstain from fleshly lusts, and assigns as the reason that these war against the soul; to manifest such a behavior toward the Gentiles that their critical speech shall be silenced by Christian conduct, and their souls converted to God in the day of visitation.
There are easily three key words to this study Subjection, Suffering, and Stewardship.
SUBJECTION
First, to the ordinances of law.
Submit yourselves to every ordinance of man for the Lords sake: whether it be to the king, as supreme;
Or unto governors, as unto them that are sent by Him for the punishment of evildoers, and for the praise of them that do well.
For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:
As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.
Honour all men. Love the brotherhood. Fear God. Honour the king (1Pe 2:13-17).
If one puts himself back to Peters time he will the more keenly appreciate the significance of this Scripture. It was a day when oppression characterized potentates and their appointees. To be obedient to the kings and governors of his hour was not an easy thing. More difficult still was it to honour the king.
And yet, Peter permits no compromising speech concerning the subject. He understands, by inspiration, what all the centuries have proven that the most tyrannical form of government is yet to be desired above nihilism, the cry of the Russian; or anarchy, the theory of the south European. Poor laws, poorly executed, are vastly better than no laws, or laws on the statute books but treated with contempt. So whatever may be the theories of others, it behooves the Christian believer, always and everywhere, to be law-abiding and law-defending.
A. J. F. Behrends, speaking of the conditions of his day, deplored the wide-spread disregard of law, and the contempt for it, saying, Statutes are defied or evaded as soon as they are enacted. Men talk as if law could be made and unmade at will, without any reference to the eternal verities embodied in nature and in the soul of man. There is slight reverence for legislatures, for congress, for judicial decisions. And yet, even as Behrends remarked, There never was a great nation without reverence for righteousness.
Peter puts this obedience to law upon the proper basis, For so is the mil of God, that with well doing ye may put to silence the ignorance of foolish men: as free, and not using your liberty for a cloke of maliciousness, but as the servants of God.
Honour all men. No man does it who is not law-abiding.
Love the brotherhood. Subjection to all is one way of manifesting that love.
Fear God, the Master of all law-givers.
Honour the king, whose office is the administration of the law.
But the Apostle passes from speaking of subjection to the ordinances of law, to mention another point at which the same requirement is potent.
Subjection to the word of masters.
Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.
For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.
For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently f but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.
For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow His steps:
Who did no sin, neither was guile found in His mouth: Who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously:
Who His own self bare our sins in His own body on the Tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.
There are some clear suggestions in this Scripture of which the present-day Church stands in sore need. It reminds us that when Peter penned this Epistle, the True Church of God was made up for the most part of servants. The masters and the rich men, in their pride, lust and luxury, had resisted the Spirit and rejected the Christ. Few indeed, were there from their company. Joseph is the solitary exception in his class; Nicodemus another in his; while the cultured Paul, by his very education, stood apart from Peter, John, and James the plain fishermen.
Throughout the length and breadth of the Roman Empire, the servants in the houses were surrendering more and more to the Gospel, and being saved. So far did they dominate in the Church that Peter seems to think it sufficient to address his words to them as almost wholly exclusive, asking that they be in subjection to their masters with all fear to the evil as well as to the good and gentle, and affirming that this was thankworthy since it could be discharged for conscience toward God.
And, if one suffered in it, he yet did well, bearing with patience, borne up by the conviction of pleasing Jehovah, and inspired by the example of Christ, in whose steps they, who suffered for righteousness sake, consciously walked.
Alas, that the time should have come when those who made the Church of God possible are not always and everywhere welcomed to its fellowship, and are not always made to feel the bond of its brotherhood. And yet such is the case! Taking the country over, the masters are now in charge of the Church of God, and they are not always willing that the servants should even have membership in the same.
One of the most shameful acts in modern church history was the enforced resignation of Dr. John H–, the most notable minister of his denomination thirty-five years ago. The difficulty was not that he was a failure, either as a pastor or preacher; not even that he was smitten with senility, though age had come upon him; but that he persistently refused to be a respecter of persons, and while presiding over the interests of a rich church, insisted on giving more of his time looking after the servant girls of his membership, than to any other single class who attended upon his ministry. It is never well for the rafters of a building to despise the foundation-stones or mud-sills; and the church that forgets to keep open door and outstretched hand and warm heart and fellowship in service, for the poorest and plainest of the people, sets seal to its own doom by rejecting the only True Head of the Churchthe Christ, who said, Inasmuch as ye did it not to one of the least of these, ye did it not to Me.
But the Apostle is still more concerned here that these servants should be in subjection to their masters, with all fear, knowing that that was the solitary way of success in winning the masters to the faith that was in Christ.
There are people, not a few of them among the poor, who fear that if they put themselves into subjection to another they will be despised in consequence. But let it be remembered as a universal principle, that the man who is most obedient to authority over him is the one who comes most rapidly to the possession of command.
In 1861, Bill, a colored boy, belonged to John W. Keyes, near Tolahoma, Tennessee. When his master went off to fight with the Confederates, Bill attended him, and seemed thereby, to take position against his own people.
When the war was over and the black boy and master returned to their home, only a few days and John Keyes was in his grave. After which Bill said, Dont you think Im gwine to leave ole missus and de chilluns wit a lot of free niggers and a mortgaged farm.
So, as if no emancipation declaration had occurred, this lad, who had learned blacksmithing and horse-doctoring, worked on until the debt against the farm was discharged, as faithfully obedient to every word of his mistress as he had been before the declaration of negro freedom. Yea, it is claimed, he remembered and kept to the very words the master had spoken before he went. More and more he rose in the estimation of the white and black. His work as a veterinary brought to him the title of Dr. William Keyes. His loyalty to duty begot the confidence of his neighbors; and ere he died, he was a respected citizen, owning considerable property of his own.
Obedience to earthly masters has in it the very elements of self-exaltation; but Peter saw deeper still, and understood that only the faithful servant could ever win his master to the Lord, and bring him to a perfect realization of the common brotherhood in Christ, so that he would recognize his own servant as his equal in Gods sight and honor him accordingly.
In the third place, Peter mentions subjection of wives to husbands.
Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the Word, they also may without the Word be won by the conversation of the wives;
While they behold your chaste conversation coupled with fear.
Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel;
But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.
For after this manner in the old time the holy women, also, who trusted in God, adorned themselves, being in subjection unto their own husbands:
Even as Sarah obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.
Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.
I am perfectly confident that Peter here employs a Greek word with a perfect understanding of its meaning, and a thorough intent in its use. To your own husbands. Many of the women of the Apostles time were married to unbelieving men. In their religious experiences, therefore, they would be without sympathy in their homes, and a subtle temptation would come, with which many a wife, so situated, is smittennamely, to make another man her counsellor, to open her heart entirely to him, telling out her troubles and seeking advice from his lips. There are circumstances under which one feels compelled to seek the advice of those whose characters and positions invite the same, but I know of nothing more wise than this injunction of the Apostle, that wives, be in subjection to your own husbands, and learn of them. There is such a thing as a spiritual adultery, a seeking of a fellowship even in matters of religion, outside of the home. But the same fellowship should be assidiously cultivated within its sacred walls. It is not sufficient to say, My husband is unconverted, and he cannot instruct me in this, nor even sympathize with me.
This is a greater reason perhaps why the whole subject should be discussed with him, and his advice asked. Else how can he ever learn what you know, and if your spiritual experiences are rehearsed in his ears, and along with them, he beholds your chaste conversation coupled with fear, your watchfulness against the lusts of the world and the flesh and the devil, your ornament of a meek and quiet spirit, and your likeness to the holy women who believed in God, and were in subjection to their own husbands!, he may; aye, the likelihood is, he will be convinced of sin and converted to your Christ.
Twice in my life I have known women to live with men whose characters were despicable and for whose conversion I entertained less and less of hope as my knowledge of them became more and more intimate. But in both instances I have seen the wisdom and character of the wives triumph and the men making open confession of Christ, reformed in character and conduct.
The world has long sung the praises of Heloise, who, you will remember, for fifteen years never received a word from Abelard. At the end of that time she penned one of the most pathetic letters ever written, the salutation of which included this sentence, Heloise to her lord, to her father, to her husband, to her brother. His servantyes, his daughter; his wifeyes, his sister. And then in verse she writes:
Yet write, oh write all, that I may join Grief to thy griefs, and echo sighs to thine.Years still are mine, and these I need not spare.Love but demands what else were shed in prayer;No happier task these faded eyes pursue,To read and weep is all I now can do.
But the Apostle exercises the wisdom of inspiration and concludes this appeal by saying, Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.
I have often wondered whether Brownings devotion to Elizabeth did not make her beautiful life possible in spite of the illness that smote her from her infancy. When once a stranger, chancing to meet Browning on a train, quoted in his hearing some words from the Portuguese Sonnet, he turned his face to the car window and was so long silent that his new acquaintance feared she had offended, and said, I suspect sir, that you do not like Mrs. Brownings poetry?
Then he turned his dark, soulful eyes to her, and in a voice that was almost choked with emotion, said, Madam, that sonnet is the sweetest, and its singer the most precious gift life has given me. She was my wife!
To keep the fires burning on Loves altar is not only the safety of the home, but the solution of ten thousand trials, and the salvation of souls. Women, then, can well afford to be in subjection to your own husbands; and husbands in like manner dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.
The rights of all men are to be regarded.
Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous:
Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.
For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:
Let him eschew evil, and do good; let him seek peace, and ensue it.
For the eyes of the Lord are over the righteous, and His ears are open unto their prayers: but the face of the Lord is against them that do evil.
The obligations of life are as wide as its touch with humankind. Some people find it more easy to be loving and tender-hearted than they do to keep from rendering evil for evil, or reviling for reviling. The most difficult of all is to bless them who revile us. Yet the Apostle calls to this, and associates with it the sure promise of inherited blessing, reminding us that he who would see good days must refrain his tongue from evil, and his lips that they speak no guile.
I shall have occasion in the progress of this discourse to refer again to Cranmer and not so favorably as now. Hence it is a pleasure to pay this tribute to one side of his character. He discovered the secret of interpreting the sentence of Holy Writ, as much as lieth in you, live peaceably with all men. Dr. Herrick, speaking of this trait in the man, says, The very men who plotted against his life, who charged him with heresy, with malfeasance, with treason, were as freely forgiven as if they had charged him with some petty offense against propriety. Do my lord of Canterbury an injury and it will make him your friend. He was Christly when maledictions would have been easy. It is the call of this part of Peters Epistle.
SUFFERING
Peter passes from the general subject of subjection to that of suffering, and pronounces some things that every Christian does well to remember, for at some time suffering is sure to be his lot.
If it be for righteousness sake, one is blessed.
But and if ye suffer for righteousness sake, happy are ye: and he not afraid of their terror, neither he troubled;
But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear (1Pe 3:14-15).
There are many people who love the Beatitudes. The most of us seem to forget that in every instance a single beatitude suffices for a subject save in the instance of suffering. On that theme Christ must needs pronounce two, Blessed are they which are persecuted for righteousness sake. Then, as if to make it more potent and personal, Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad: for great is your reward in Heaven.
People sometimes talk about this proposition and that, raising questions as to whether it would be popular. The subject of popularity is the curse of Christian living. What have I to do with that? My action rests on another basis altogether. Do we forget that Jesus said, Blessed are ye, when men shall revile you, * * and shall say all manner of evil against you falsely, for My sake. It was an unpopular thing Peter did on the day of Pentecost.
It was an unpopular thing that he and John did when they preached in the streets. It was unpopular for him to depart from Judaism, but in every step of this way he walked according to righteousness. Shame on our catering customs, our unholy ambitions! Who is he that will harm you, if ye be followers of that which is good?
The three Hebrew children, living as they did in an early age, when the darkness was deep, when society was sinful, when even revelation was incomplete, when opposition was terrible, yet voiced a sentiment that shamed our custom of fingering after the public pulse instead of inquiring at the feet of God. The image of gold had been set up; the herald had announced, That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made These lads refused, and the fires were kindled and they were given another opportunity to make obeisance; to which they replied, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.
The twentieth century needs their ensample.
Suffering for the Truths sake is conscientious.
But sanctify the Lord God in your hearts: and he ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:
Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may he ashamed that falsely accuse your good conversation in Christ.
For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing (1Pe 3:15-17).
There is no such thing as Christian character apart from the knowledge of the Truth. There is no such thing as a knowledge of the Truth apart from keeping compact with conscience.
I spoke of Cranmers forgiving spirit. It was the strong side of his character. His weakness was in his love of popular praise; the lack of the courage of his convictions. He was too solicitous after personal comfort. As Bullinger put it, Too fearful of what might come to him. Righteous in character, he was not independent in conduct. Under popular pressure, he pronounced Henrys marriage with Katherine voida righteous woman robbed of her honor to give place to the licentious Anne Boleyn, because he feared to do the right. He recanted his faith on the same ground. His whole life was characterized by lack of courage. He lived in compromise, hearing the voice of God with one ear, but ever turning the other to the cries of the people or the demands of potentates. How strangely he is contrasted with Luther who quailed not before the face of all the devils from hell; with John Huss, who having read one day the story of St. Lawrence, the man who roasted on a gridiron, wondered whether the Truth meant so much to him. Would I die for it? A companion doubted his devotion, and into the fire he leaped, only to be saved by the forceful interference of this friend, who no longer questioned his conviction, or his constancy.
I have lived in the world most of my allotted time; and if there has been one thing impressed upon me more than another, it is thisthat the favor of God is surely reserved for the men who are willing to suffer for Truths sake. Aye, hear the injunction of the Apostle, Be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: having a good conscience. When John Huss was put under the ban, the report reached him that one of his oldest and dearest friends, a theological professor in the university, had deserted him. His reply, free from all anger, was, Truth is my friend and Palecz is my friend, but both being my friends, Truth I must honor in preference.
To suffer for others sake is Christ-like.
For Christ also hath once suffered for sins, the Just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit:
By which also He went and preached unto the spirits in prison;
Which sometime were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.
The like figure whereunto even baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:
Who is gone into Heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him.
I do not know what the life of Christ apart from His sufferings might have meant; neither do I understand how much of significance to attach to His sufferings had He not endured them for the sake of others. I am inclined to believe with John Watson that without His Cross, Jesus had been poor this day and unloved. It was suffering that wrought in Him the beauty of holiness, the sweetness of sympathy, and the grace of compassion, which constitute His Divine attractions and are seating Him on His throne. Once when the cloud fell on Him, He cried, Father, save Me from this hour. When the cloud lifted, Jesus saw of the travail of His soul, and said, And I, if I be lifted up from the earth, will draw all men unto Me (Joh 12:32). In the fact of the Cross, the Son of Man was glorified. When Jesus talked to the two on the way to Emmaus, He said, Ought not Christ to have suffered these things, and to enter into His glory? (Luk 24:26). As if the way of suffering was the shining path to His Fathers side.
It is remarkable how the Apostle brings out here both the spiritual and physical suffering of Christ. Being put to death in the flesh, but quickened by the Spirit: by whichthat is, in the spiritalso He went and preached unto the spirits in prison (1Pe 3:18-19). Not in the flesh, not in person, but in His living spirit, at the lips of Noah, these antediluvians, who, while the ark was a preparing, heard the way of escape from the prison of sin unto which the Adversary had thrust them.
He suffered for them also; travailed in grief over their godless conduct. He suffers for us now, as baptism signifies, longing to see us put away, not the filth of the flesh, but the stain of the soul, and arise to walk in newness of life with Him, Who is gone into Heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him (1Pe 3:22).
The antediluvian, the middle ages, the man of modern centurieswe are alike the subjects of the sufferings of Jesus. And when we suffer for anothers sake we only fill up that which is behind of the afflictions of Christ, and thereby enter into fellowship with the travail of His soul in bringing men to redemption.
John Tauler, when he quit his church and went forth to tell men everywhere of the love of God, enduring all personal hardships and all possible dangers, braving even the awful black death that was abroad in the land, was only doing that which proved his likeness to his Lord. I sometimes wonder whether people of the present day have made themselves familiar with Tauler and his work. It was done in that hour when this black death desolated the world. Having already ravaged the Orient, killing off forty millions there, it was wafted over to Europe where it snuffed out the lives of twenty-five millions more. The city of London lost one hundred thousand; Italy half of its population; southern France two-thirds. In the little city of Strasburg sixteen thousand of its people Jell before its deadly fury. The bonds of society were dissolved, as another has said. Through all this time this man went his way, fearing neither the power of Pope nor the pestilence that walketh in darkness. One passion alone pulsed in his life, that of serving his fellow-man. Works of love, said he, are better than lofty contemplation, and to carry broth to a sick brother more pleasing to God than to be rapt away, at such a time, in devoutest prayer.
Love took up the harp of life and smote On all the chords with might,Smote the chord of self, that, trembling,Passed in music out of sight.
For the sake of others, suffer, and we have fellowship with Christ.
STEWARDSHIP
In coming to this fourth chapter, it seems to me that the great subject of stewardship is the one to which the Apostle turns his attention, and yet there is the closest relationship between subjection, suffering, and stewardshipthey are steps leading up to God.
He reminds us first of all that we are made bond servants by Christs death.
Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.
For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:
Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you:
Who shall give account to Him that is ready to judge the quick and the dead.
For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.
It is the old question that Paul put, How shall we, that are dead to sin, live any longer therein? (Rom 6:2). People who have never been convinced of the price with which they are purchased may continue in the lusts of the flesh; but the time past that wrought the desires of the Gentiles more than suffices. Aye, as we think upon it, we are sickened by the memory. To have walked in such corruption, wine-bibbing, revellings, carousings, and abominable idolatries, when Christ so loved us that He lay down His life for us.
How men do despise their own lives! How men do ignore the secret of happiness! How poorly we appreciate the proffer of holiness! How lightly do we esteem the great purchase price of our privileges! In this world, men, on a basis of conscience, expect to get a return for what they receive. How then shall we repay Him who paid for our redemption the price of His own Divine life? Religion is a practical thing. Stewardship does offer bond-servants a chance to serve Him, who by the purchase of a precious price hath made them His own, and it lies along the line of activity.
A converted cowboy expressed his notion of religion after the following manner: Lots of folks, that would really like to do right, think that servin the Lord means shoutin themselves hoarse praisin His Name. Now Ill tell you how I look at that. Im workin here for Jim. Now, if Id sit around the house here, tellin what a good fellow Jim is, and singin songs to him, and gettin up in the night to serenade him, Id be doin what lots of Christians do, but I wouldnt suit Jim, and Id get fired very quick. But when I buckle on my straps and hustle among the hills, and see that Jims herd is all right and not sufferin for water and feed, or bein off the range and branded by cattle-thieves, then Im servin Jim as he wants to be served. We see the way!
Again Peter affirms that we are made brethren by the gift of grace.
But the end of all things is at hand: he ye therefore sober, and watch unto prayer.
And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins (1Pe 3:7-8).
True, men are one by creation, for God hath made of one blood all nations of men for to dwell on all the face of the earth (Act 17:26), But there is a closer bond, namely, that of generation. The great world is akin to me, but my cousins are closer; yet they are a distance removed when compared to my brothers and sistersbegotten by one father and born of one mother. The bond of fellowship in Christ rests in the fact that all His are born of the same Spirit. Phillips Brooks said, The world is covered with a net-work of brotherhoods till hardly any man stands entirely alone. But the brotherhood that is closer than that which binds us to all men, closer even than that of men and women who have in their veins one blood, closer than that of those begotten by the same father and born to the same mother, is the brotherhood in Christthe resultant of the second birth, the regeneration of the Holy Ghost. When one realizes this brotherhood, the sense of stewardship is emphasized thereby.
We may continue to discuss the question of obligation to the foreigner; we may raise the old query, Who is my neighbour? But unless one would walk in the way of Cain, he cannot, and dare not, ask, Am I my brothers keeper? He who would serve God must also serve his brother.
Minnie Leona Upton writes:
I met a slender little maid A rosy burden bearing,Isnt he heavy, dear? I said,As past me she was faring.She looked at me with grave, sweet eyes,This fragile little mother,And answered, as in swift surprise,Ph, no! maam, hes my brother.
We larger children toil and fret To help the old world onward;Our eyes with tears are often wet,So slowly it moves sunward,Yet, would we all the secret seek Of this dear little mother,Unwearying wed bear up the weak Because he is my brother.
Finally, we are made stewards by the impartation of gifts.
There are people who think that they are to be stewards of money only. We are to be that. The man, who under grace, does less for God than tithe, is robbing Him who is the Author of every good and perfect gift. Robbing God! One who tithes will find it a schoolmaster to bring him to Christ. So, he will exceed the tithe and make offerings of love.
But our stewardship does include many gifts. We are to be stewards of the manifold grace of God. Our stewardship is to appear in sobriety, living for others sakes, in fervent love, in the exercise of hospitality, in the utterance of the Truth, in the ministering to home needs, in all Heaven-born opportunities that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever.
Talk not to me about what you would do if you were only a wealthy man. You are rich and increased, not so much with goods, as with gifts and graces. The world is in more need of them than it is of gold. What are you doing with them? You can smile, and by your smile chase many a shadow away.
What are you doing with that marvelous grace of the face? You can offer a good right hand to men who are away from home and far from friends, and make them feel that both are nigh. You can easily express your care, and, at times, even your affection for them who fearno man careth for my soul. You could teach in the Name of the Lord. You might, if you would, witness fervently.
Financially you have not made your last sacrifice, and you know it. What account could you render today as Gods steward if suddenly He, who has the right, should make the demand?
Do not tell me, If I had higher office I would utilize it. Only the man who uses the humble office would rightly employ the higher. William Carey was a good cobbler, and honored God in his shoeshop, and hence God could commission him to India, knowing that he would honor Him as a missionary.
I love to dwell on what Tauler said concerning outward rites and obligations, as not necessary to the essence of piety. He affirmed that True piety is in the application of religious principles to real life. He showed that piety had its positive as well as its negative aspect. What it is as well as what it is not. To illustrate, he said, One can spin, another can make shoes, and all these gifts are of the Holy Ghost. I tell you, if I were not a priest, I would esteem it a great gift that I was able to make shoes, and would try to make them so well as to be a pattern to all. The measure with which we shall be measured is the faculty of love in the soulthe will of man; by this shall all his life and works be measured.
So let our lips and lives expressThe holy Gospel we profess;So let our works and virtues shine,To prove the doctrines all Divine.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL AND EXEGETICAL NOTES
1Pe. 2:11.This verse begins some direct counsels concerning the ordering of Christian conduct and relations. As they have a somewhat severe tone, they are commenced with an affectionate form of addressDearly beloved. Strangers and pilgrims.Sojourners, suitable to those who belonged to the dispersion, but specially suggesting the unworldliness of the spiritual life, in Christ, which they had begun. Fleshly lusts.Which lead to drunkenness, gluttony, and uncleanness. There was special need for the Hebrew Christians to be vigilant, on account of the calumnies which the heathen were beginning to circulate about the Christians. For the works of the flesh see Gal. 5:19-21. Soul.The higher element in mans nature. Here the new spiritual life of the soul is referred to. The antagonism between flesh and spirit is a familiar Pauline topic.
1Pe. 2:12. Conversation.Behaviour in relationships with others. Honest.Better, seemly. The word used is the ordinary Greek word for beautiful, and it distinctly means goodness that comes into sight. A daily walk that is attractive, winsome, to look at. Gentiles.Everybody other than yourselves. Speak against you.In different ways. Both the Gentiles and the bigoted Jews aspersed the character of the Christians. We cannot stop the slanderer, but we can jealously see to it that he shall have no ground for his slandering. We may be persecuted, as Christ was; we must try to be as free from blame as Christ was (see 1Pe. 2:20). Day of visitation.Time of calamities which the early Christians regarded as the coming of Christ. Not only the last great day, but on whatever occasion God brings matters to a crisis (Canon Mason).
MAIN HOMILETICS OF THE PARAGRAPH1Pe. 2:11-12
The Persuasive Power of Moral Goodness.St. Peter urges these Christian Jews to live out fully their Christian life, to walk worthy of their vocationthey would find that give them their best influence, their best power of ministry. Men must heed when they see what almighty grace can do. Living out fully the Christian life involves two distinct, but closely related, things.
I. Self-management.Abstain from fleshly lusts. The Christians first and greatest difficulty is with himself. He has bodily passions which men around him are in no sense holding in control, and to which he has given power because once he did not hold them in control. When a man becomes a Christian he virtually pledges himself that henceforth he will hold the vessel of his body in sanctification and honour. But fulfilling that pledge he finds to be most serious and anxious work. Sins of the flesh, of sensual indulgence, are usually thought of as Pagan, Gentile sins, they are the sins of humanity. And no forms of sin so directly, or so ruinously, affect the spiritual life. They war against the soul. The lusts are on active service, engaged in a definite campaign against the immortal part of the man.
II. Ordered conduct and relations.Having your behaviour seemly among the Gentiles. The R.V. gives seemly, but the good old suggestive word honest might wisely have been retained. Honest includes simple, sincere, straightforwardeven good-looking, commendable, persuasive. The honest man is a power wherever he goes. The type is found in Nathanael: An Israelite indeed, in whom is no guile. The ancient philosopher was told that a certain man was slandering him. Never mind, he replied; I will live so that no one will believe him. We have always at our command the all-conquering power that lies in an honest and good life. That always does, sooner or later, put to silence the ignorance of foolish men.
SUGGESTIVE NOTES AND SERMON SKETCHES
1Pe. 2:12. Christians called Evil-doers.St. Peter asserts distinctly that calumnies were really rife about some particulars of the Christian morality, at the time that this letter was written. It is a mark of a late date, for at first the Christians had not attracted sufficient notice, as a body, to be talked of, either in praise or blame. The heathen at first regarded them as merely a Jewish sect (Act. 18:15; Act. 25:18-20), and as such they received a contemptuous toleration. The first State recognition of Christianity as a separate religion, with a characteristic of its own, was the Persecution of Nero, A.D. 64. Now it so happens that we have almost contemporary heathen documents which bring out the force of this passage. Suetonius, in his life of Nero (chap xvi.), calls the Christians by the very name St. Peter uses: the Christians, a kind of men of a new and malefic superstition. Only about forty years later, we have Plinys famous letter to Trajan, written actually from the country in which St. Peters correspondents lived, and referring to some of the very persons (probably) who received the epistle, as having apostatised at the time of the persecution under Nero; in which letter Pliny asks whether it is the profession of being a Christian which is itself to be punished, or the crimes which attach to that profession. The Apologists of the second century are full of refutations of the lies current about the immorality of the Christian assemblies. The Christians were a secret society, and held their meetings before daylight; and the heathen, partly from natural suspicion, partly from consciousness of what passed in their own secret religious festivals, imagined all kinds of horrors in connection with the Christian mysteries. From what transpired about the Lords Supper, they believed that the Christians used to kill children, and drink their blood, and eat their flesh. Here, however, the context points to a different scandal. They are warned against the fleshly lusts, in order that the heathen may find that the Christians great glory lies in the very point wherein they are slandered. Evil-doers, therefore, must mean chiefly offences on that score. It is historically certain that such charges against Christian purity were common. Even as late as the persecution under Maximin II., in the year 312, it was reported that these meetings before light were a school of the vilest arts.A. J. Mason, M.A.
Charges against Christians.The words indicate the growth of a widespread feeling of dislike, showing itself in calumny. The chief charge at this time was probably that of turning the world upside down, i.e. of revolutionary tendencies, and this view is confirmed by the stress laid on obedience to all constituted authority in the next verse. With this were probably connected, as the sequel shows, the accusations of introducing discord into families, setting slaves against their masters, wives against their husbands, etc. The more monstrous calumnies of worshipping an asss head, of Thyesteian banquets of human flesh, and orgies of foulest licence, were probably of later date.Dean Plumptre.
1Pe. 2:11-12. Strangers and Pilgrims.Archbishop Leighton paraphrases these verses thus: If you were citizens of this world, then you might drive the same trade with the men of this world, and follow the same lusts; but seeing you are chosen and called out of this world, and invested into a new society, made free of another city, and are therefore here but travellers, passing through to your own country, it is very reasonable that there be this difference between you and the world, that while they live at home, your carriage be such as befits strangers, not glutting yourselves with their pleasures, nor surfeiting upon their delicious fruits, as some unwary travellers do abroad; but as wise strangers, living warily and soberly, and still minding most of all your journey homewards, suspecting dangers and snares in your way, and so walking with a holy fear, as the Hebrew word for a stranger imports.
1Pe. 2:12. The Church in Relation to the World.The relation in which Christians stand to those who are not Christians is of vital importance to understand and feel. The references to this are numerous and emphatic:I said, I will take heed to my ways, that I sin not with my tongue; I will keep my mouth with a bridle, while the wicked is before me (Psa. 39:1). Also I said, It is not good that ye do; ought ye not to walk in the fear of our God, because of the reproach of the heathen our enemies? (Neh. 5:9). In all things show thyself a pattern of good works; in doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned; that he who is of the contrary part may be ashamed, having no evil thing to say of you (Tit. 2:7-8). These and like references inculcate the duty of conservating the Christian name and the glory of God. Such warnings would be in keeping with the Jewish faith, in which honour was fortified at any cost; but in the teachings of Jesus Christ the subject has received another and a better sideviz., that the exhibition of the Christian character should be perfect, with a view to exert on the unconverted the best possible influence. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. In addition to the duty to give none occasion to the adversary to speak reproachfully, add the power which will convert reproach into praise, and make of the enemy a friend. Let this latter side of the matter have our present attention. That the Christian character should be perfect for the sake of its own beauty, is a truth worthy of prayerful solicitude at all times; but the Christian character is more than a garment to be observedit is an influence to be imparted to others. That the name of Jesus, by which we are called, may not be dishonoured by the inconsistencies of our life, we need to lift the subject of holy living above the mere matter of duty, into that of service, wherein the glory of God will overcome the darkness of the human heart.
I. We begin with the fact that we are watched by those who are of opposite tendencies.We are under daily examination. We are searched, not for the good we may have, but for the blemishes that may be found in us, because the carnal mind is enmity against God. There are those who take a greater delight to look at an eclipse of the sun for five minutes than to enjoy its light for a lifetime. But if there were no light in the sun there could not be an eclipse. So with men of worth, the contrast between the excellent and the not excellent fixes the eye of envy upon them; but where excellency is, it cannot be altogether ignored. In this fact we rejoice, but our rejoicing is the more when only virtue is found. Let those who search us to discover weakness find none. Let the reflection of our virtue reveal to them their own unworthiness.
II. Let us further consider the influence of the Christian character for the good of others.Glorify God, etc. There is an error which must be removed from the minds of many to establish this remark in their minds. Too frequently it is supposed by some that because they cannot take a prominent part in gospel services, and thereby possibly become instrumental directly in the conversion of souls, their lives are comparatively unobserved and useless. Let us remove this notion. As there is not a single ray of light, or drop of water, or breath of air, which does not contribute to the vast system of light, of water, and of air, so there is not a single Christian example which does not minister in the circle of the Church, and lead to higher results. The old man, staff in hand, short step, all weathers, going by the squires house to chapel, made an impression at last, and the squire followed. He entered, and heard a sermon which touched him; the next Sunday he waited for the old man, but in vain. He went alone, and learnt from the preacher that the old man had gone home that morn. Men will feel the need of the change which they see in us. The sinner knows that there is something wrong within. He may not comprehend the mischiefhe may not understand his sins; but he will perceive by the change in others that he also needs a change. Where there is sin there is sorrow and unrest. There is a perfect charm in the apostles description of the changethe new man. (Describe a man wasting by disease, who has been cured.) The new man breathes freely to heaven the aspirations of his soul. He walks uprightly, and runs in the way of Gods commandment. His arm is strong to do work. Another diseased man will see the change, and in all need to Jesus go. As God has visited us to give us a new heart, so He will visit others, who have seen the change, to give them a new heart also. Conversions have been singularly blest in this respect,We will go with you, for we, etc. Men will feel the need of the peace which we enjoy. You remember the invitation, Come unto Me all ye that labour, and are heavy laden, and I will give you rest. Men will feel the need of the prospect which cheers us. We have a good hope through grace. I was asked, when nearing New York, if I expected any one to meet me at the landing place, and I said, Yes. But the friend who asked said sorrowfully, No one will meet me! I will come again, and take you to Myself. Seeing that such glorious issues depend on the consistency of our character that others may follow our example and be saved, we have the highest inducement to live a godly life in this present world. Let us take others with us home to glory: we may meet by the way the lame; let us help him on. See the world outside the Church! What misery and degradation! We will take the gospel to them: the Christ of the Bible shall be a living Christ before them in our lives. Holy living shall be a song that they must hear.
O Friend O Brother! not in vain
Thy life so calm and true,
The silver dropping of the rain,
The fall of summer dew!
WHITTIER.
And, lastly, The influence of the Christian life leads to the highest result.It may be that to-day we think so much of self that we cannot rise to the highest point of our life. The highest degree of Christian excellence is the service and glory of God. To realise this we must look beyond ourselves, and beyond those to whom we may bring salvation, and beyond any benefits faith may confer on either of them or us, to GOD. He will manifest Himself in the day of visitation, when we shall see and feel that our life is intended to reach even to Himself. In the day of visitation all matters will be seen in their true light. The life of the Church will never be fully and rightly comprehended until that day, when God will explain it. Therefore, labour on, brethren, leaving the consequences to the light of that day, striving only to do good, and save immortal souls.Weekly Pulpit.
1Pe. 2:11-17. Our Pilgrim Life; How to Pursue It.
I. The threefold exhortationAbstain, suffer, submit (1Pe. 2:11-16).
1. Abstain from fleshly lusts, which war against the soul. These include all inordinate sensual gratifications of our physical nature.
2. Suffer. Christians living as strangers among the Gentiles in apostolic times were spoken of as evil-doers. Their characters were maligned, their motives were impugned, their conduct misrepresented in all manner of ways. They must endure such treatment as their Saviour did, with all meekness, having their behaviour, conversation () good and honest. The good, patient, charitable living of the early Christians told upon their enemies.
3. Submit. The Early Christians lived under heathen governments, which, in many respects, were despotic, cruel, and unjust. But human institutions are indirectly of Divine origin, and Christians should submit to all lawful authority. Christianity helps the repeal of unjust and iniquitous laws, but it requires submissive obedience to all that is lawful.
II. A summary of Christian duties.
1. Honour all men. This duty has no limits. All men, without exception, possess a certain value, first, as the creatures of God, and secondly, as redeemed by Christ.
2. Love the brotherhood. Such is the Christian Churcha brotherhood, a household of faith.
3. Fear God. This is the highest principle by which men can be actuated, in all the relationships of life. The fear of the Lord is the beginning of wisdom, and therefore the beginning of goodness, charity, love, and holiness.
4. Honour the king (see 1Pe. 2:13, and Pro. 24:21). In virtue of his office, honour is due to him. Anarchy is a crime, loyalty is a virtue.Thornley Smith.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
9. Conduct As Sojourners 2:11, 12
1Pe. 2:11 Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul;
Expanded Translation
Loved ones, I implore you as foreigners and sojourners (whose fatherland is in heaven), to keep from yourselves and abstain from the passions and cravings of the flesh, which are at war against the soul;
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I beseech you as sojourners and pilgrims
SOJOURNERSparoikos, is from para, meaning beside and oikos, meaning house. The word had reference to one who dwelt near another. In the Scriptures, it indicates a temporary resident, stranger, foreigner, one who lives in a place without the right of citizenship (Act. 7:6; Act. 7:29). It is used in Eph. 2:19 with reference to those who are without citizenship in Gods kingdom. Here the word is used of Christians, who live temporarily on earth as strangers or sojourners with their fatherland as heaven. Compare a similar thought in Php. 3:20. Our citizenship papers are in heaven. We should be speaking the language of heaven and we should be observing the ways and customs that heaven has designed for its citizens. Compare sojourning (paroikia) of 1Pe. 1:17.
PILGRIMSCompare 1Pe. 1:1 where the same words are rendered sojourners. It means to be a sojourner and stranger among another people, residing in another country not ones own, a sojourner, stranger. Compare Heb. 11:13. Souter says the word means a stranger in a land not his own, a citizen with limited rights.
What is the difference between the word here rendered sojourner and pilgrim? The words are obviously very similar in meaning. However, in the latter word there is the idea of going through, or progressing through, a foreign countryan element not present in the former word.
Being foreigners and strangers, we are exhorted to be careful lest we succumb to the ways of lust, characteristic of the country in which we are temporarily dwelling.
to abstain from fleshly lusts
ABSTAINapecho, from apo (off, from) and echo (hold). It is used in the middle voice in our text and means to abstain from, hold ones self off from.
FLESHLYsarkikos, means fleshly; pertaining to the body, corporeal, physical, carnal. According to Thayer it has reference to that which has its seat in the animal nature, or aroused by the animal nature. Some of these evil desires are enumerated in Gal. 5:19-21.
which war against the soul
WARstrateuo (comp. strato: an army): to perform military duty, serve as a soldier . . . to battle.
SOULpsuche, is here best regarded as a moral being designed for everlasting life, as in 1Pe. 2:25. Ungodly lusts war against and tear down this soul and tend to make it unfit for its intended home with God.
1Pe. 2:12 Having your behavior seemly among the Gentiles, that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation.
Expanded Translation
Maintaining a behavior that is upright and honorable among the heathen (pagans, un-Christian people), that, wherein they are speaking against you as practicers of evil, or, perhaps criminals), they may, from observing your good works, glorify God in the day of visitation.
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Having your behavior seemly among the Gentiles.
that wherever they speak against you as evil-doers
SEEMLYgood, possessing moral excellence, worthy, upright, virtuous, beautiful. Our lives must be spiritually beautiful in a world of spiritual ugliness.
SPEAK AGAINSTkatalaleo, also occurs in 1Pe. 3:16. The noun form is defined under 1Pe. 2:1.
EVIL-DOERSkakopoios, an evil-doer, malefactor, or criminal. The same word is used in 1Pe. 2:14, 1Pe. 3:17, and 1Pe. 4:15. The word is frequently employed to refer to those who were committing some act which was legally wrong according to the laws of the land; a civil lawbreaker (Joh. 18:30).
which they behold, glorify God
BEHOLDepopteuo, (epiupon, plus a form of horaoto see): to look upon, be an eye-witness of, view attentively. The noun form, epoptes, eyewitness, is rendered eye witness in 2Pe. 1:16, where it appears in the plural.
With un-Christian people viewing our lives so attentively, we should be careful that they see the good works of which the text speaks. They are looking for anything off-color they can possibly find, Their original motive, no doubt, is often to find fault; but by our good (spiritually beautiful) lives, they are turned to glorify God . . .
GLORIFYdoxadzo, here means to extoll, magnify, adore or worship.
day of visitation
Episkope, means inspection, visitation. It is from epiupon, and skopeoto view attentively, see, observe. Thayer says of the word, in Biblical Greek after the Hebrew, pekudah, that act by which God looks into and searches out the ways, deeds, and character of men in order to adjudge them their lot accordingly, whether joyous or sad; inspection, investigation, visitation.
There is considerable question as to just what day is the day of visitation. Some refer it to the Judgment Day. That day shall be a time of Divine reward for some and a time of Divine judgment or condemnation for others. Each of us shall be visited on that final day through the judge God has appointed, Jesus Christ. He shall then search out our hearts and we shall receive that which he determines is proper for us: either eternal glory with Him, or eternal suffering with Satan and his cohorts. That day shall truly be a day of glorifying God to those who are saved.
A second possibility is the time that God visits the Gentiles (pagans), who were beholding the Christians behavior, with salvation. Compare Psa. 106:4, Remember me, oh Jehovah, with the favor that thou bearest unto thy people; oh visit me with thy salvation.[6]
[6] Pekudah is used similarly in Exo. 3:16 of the literal deliverance of the Israelites from Egyptian slavery.
The third possibility is that the expression refers to the coming destruction of Jerusalem and the Jewish State. If the date we have assigned to the epistle is correct, that day, A.D. 70, was not far off. Episkope is used with this reference in Luk. 19:44, where we have the time of Thy visitationton kairon tes episkopes sou, which is certainly similar to this passage, en hemera episkopes.
The Gentiles, having become Christians because of the influence of these disciples, would glorify God because they were safe. No Christian was harmed during that great catastrophe. Speaking of the Christians, Newman says:
Shortly before the city had been invested by Titus (probably late in 69), they withdrew to Pella, in Perea, where under the leadership of Symeon, a cousin to the Lord, they remained until it was safe for them to return to Jerusalem.[7]
[7] A Manual of Church History, Vol. I, p. 118. His whole account of the destruction of the city (pp. 116119) is excellent.
The possibility of this application to the day of visitation becomes very strong when we look at similar passages in the epistles (Heb. 10:25, Jas. 5:1-8) and the day of which they speak.
To the Jew, the day of visitation was proverbial, and is used of Gods divine punishment in the Old Testament.[8]
[8] Isa. 10:3, Jer. 10:15.
There are admitted difficulties in this last interpretation, but on the whole, it seems to have the most in its favor. See further comments under 1Pe. 4:7.
Fuente: College Press Bible Study Textbook Series
(11) Dearly beloved.Affectionate and pressing exhortation, says Bengel. That which is known to come from love, says Leighton, cannot readily but be so received too, and it is thus expressed for that very purpose, that the request may be the more welcome. Beloved, it is the advice of a friend, one that truly loves-you, and aims at nothing but your good; it is because I love you that I intreat you, and intreat you, as you love yourselves, to abstain from fleshly lusts.
As strangers and pilgrims.The exhortation will be felt with the more force if we turn to the Psalm from which St. Peter draws the phrase (Psa. 39:12, LXX.). The words, especially when compared with that Psalm, prepare for the description of distress which is to follow. (Comp. also Psa. 119:19.) The word pilgrim (which comes to us through the French form pelerin, from the Latin peregrinus) does not originally, or in this place, mean one on a pilgrimage. It implies no journeying, but simply residence in a foreign country. Here it represents the same Greek word which is rendered strangers in 1Pe. 1:1, but is used in a metaphorical and not literal sense. Though no longer scattered, but gathered mercifully once more into a people, they were still far from homeunprotected residents in an alien and hostile world, which scrutinised their conduct and was anxious for an opportunity to get rid of them.
Abstain from fleshly lusts.First prudential rule. Although all bad desires might be described as fleshly, the word seems here to mean what we usually understand by it, the lusts which lead to drunkenness, gluttony, and uncleanness. And though such sins are usually characteristic of the Gentile, not of the Jew, yet see our Note on 1Pe. 1:14. Jews were not impeccable in such matters, and here the Apostle has a special reason for insisting on the observance of the seventh commandment. It may even be said that his mode of insistence recognises that his readers usually do observe it. He appeals to them as Israelites from home to be on their guard in such matters, as Leonidas might exhort Spartans going into battle not to flinch, or Nelson tell English sailors that England expects every man to do his duty. There was special reason for these Hebrew Christians to be more than ever vigilant, because (see Note on next verse) of the calumnies which the heathen were beginning to circulate about the Christians.
Which war against the soul.This clause is no specifying of the particular fleshly lusts to be guarded against, as though there were some of them which did not war against the soul; but it is a description of the way in which all fleshly lusts alike act. It means not merely a general antagonism between soul and body, but that the lusts are on active service, engaged in a definite campaign against the immortal part of the man. St. Peter has probably forgotten for the moment his metaphor of strangers and sojourners, and we are not to put the two things together too closely, as though their position of strangers rendered them more liable to the attack of the hostile lusts. Abstain cannot mean merely be on your guard against. It runs rather thus: You Christian Jews are dwelling as sojourners in the midst of jealous Gentile foreigners, and must, therefore, be particularly observant of moral conduct; for though I know that you usually are so, yet the fleshly appetites are actively engaged against your soul all the time; and if you should in any degree let them get the better of you, the heathen neighbours will at once take advantage of you. As the expression might have been drawn equally well from St. Paul or from St. James, it is perhaps the easiest thing to suppose that (like the metaphors of building or of giving milk) it was part of the common property of Christians, and not consciously traceable to any originator.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
PRUDENTIAL RULES OF CONDUCT IN VIEW OF THE HOSTILE ATTITUDE OF THE HEATHEN.As slanders against the Christian name are rife, and bringing practical persecution on the Church, they are exhorted to extreme care about their conduct, especially in regard (1) to purity, and (2) to due subordination, whether as subjects to the officers of state, or as slaves to their masters, or as wives to their husbands (1Pe. 2:11 to 1Pe. 3:12.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. The conduct becoming among the heathen, 1Pe 2:11-12.
11. Though a royal race, they are strangers, dwelling in a foreign land, and pilgrims, sojourners, (the “strangers” of 1Pe 1:2,) on the earth; and, as such, they should adorn the religion they profess; 1. Negatively, by abstaining from all immorality; and, 2. Positively, by correct behaviour.
Fleshly lusts Sensual, licentious desires. Whoever keeps away from these will surely abstain from their indulgence. Other things may injure spiritual life, but these wage war against the soul, as if drawn up in battle array for its destruction.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Beloved, I beseech you as sojourners and temporary residents, to abstain (or more literally ‘to continue to hold yourself back’) from fleshly lusts, which war against the soul,’
We will remember that Peter began his letter (1Pe 1:1) by describing God’s people as sojourners in the world, (those who had no permanent, settled home). Now having demonstrated their heavenly begetting in terms of the resurrection to eternal life (1Pe 1:3), their positions as living stones in the Temple of God (1Pe 2:5), and their uniqueness as God’s chosen people (1Pe 2:9), Peter continues to emphasise their other-worldliness (note also 1Pe 1:13-15).
They are to recognise that they have here no permanent home, because as those who have been begotten by God and brought into His purposes they are travelling on towards an eternal home. Their inheritance is not here but in Heaven. For that reason they are not to allow themselves to be tempted to follow the course of this world (compare Eph 2:1-3; 1Jn 2:15-17). Indeed they are to continue to hold themselves back from following all human whims and ways, because these will prevent their eyes and hearts being set on the highest good, and will be at variance with their heavenly calling. Such things are continually at war (present tense) against their inner purpose to serve and obey God.
For such an idea as this we can compare Paul’s declaration that our citizenship is in Heaven (Php 3:20). But the great demonstration of it is found in the letter to the Hebrews in chapter 11 where the writer brings out that all who truly follow God will keep themselves from being entangled with the affairs of this world because their eyes are fixed on what is heavenly. And indeed that they will necessarily have to do so because the world will often persecute them and drive them out.
Hebrews also brings out the fact that Abraham was the archetypal sojourner. He left the temptations of his old life behind and at the command of God became a sojourner and wanderer in the land in which a future was promised for his seed, a land over which he had no ownership, apart, significantly, for ownership over a place in which to bury his dead (Gen 12:10; Gen 17:8; Gen 20:1; Gen 21:23; Gen 21:34; Gen 23:4). And the same was true of his son Isaac (Gen 26:3) and then of Jacob (Gen 28:4; Gen 32:4), and then of Jacob’s sons (consider Heb 11:13). And the essential reason for this was because their eyes were fixed on God, They sought a city whose builder and maker was God. They sought not an earthly country but a heavenly (Heb 11:10; Heb 11:16). They were not expecting to ‘inherit the land’ in this earth but in the earth which was to come.
Similarly Israel as a nation sojourned in Egypt (Gen 47:7; Deu 26:5), and their great deliverer also had his mind, not on the treasures of Egypt, but on the eternal reward. All this is also drawn to our attention by Stephen in Acts 7, although with a different emphasis. It was clearly something very much in the minds of the early church, and seen as a pattern to be followed.
And even when God delivered the Israelites from their bondage in Egypt and brought them into the land of promise, the Scripture tells us that they were still to be seen as ‘sojourners’ in God’s land (Lev 25:23; 1Ch 29:15). The land was never to be seen as theirs. For this was to be the destiny of the true people of God. God was showing them that they must hold lightly to this world. The letter to the Hebrews tells us why. It was because they were to seek a better country, that is, a heavenly (Heb 10:16). And this situation continued throughout the centuries, for of those who settled in the land many of the faithful became displaced outcasts for their faith (Heb 11:37-38). Only the idea of future resurrection could make sense of it all (Heb 11:35). It was the lot of God’s faithful ones to be unwanted. And now, says Peter, the situation is the same today. You too are sojourners and foreigners in the world. You too are unwanted. For that is the lot of those who truly follow God. There will be no permanent place for them in this world.
They are therefore to live in this world, but not be of it and are to abstain from all the desires to which men are prone. In Peter ‘fleshly’ simply means ‘human, of the flesh’ as opposed to ‘of the spirit’ (compare 1Pe 3:18; 1Pe 4:6). Thus ‘fleshly desires’ here is not referring simply to ‘sinful’ desires. Rather, while including them, it covers the whole range of human motivation (see 1Jn 2:15-17). It means abstaining from any thought of putting this world first. To consider following in the world’s ways is to cause havoc in the inner heart. Their hearts must rather be set continually on obedience to the ways of God, with their eyes fixed on Heaven.
‘Beloved.’ He has previously exhorted them to love one another with a pure heart fervently (1Pe 1:22). Now he wants them to know that he loves them in the same way, and that that is why he speaks so strongly. Compare also 1Pe 4:12 ; 2Pe 3:1. For they are all one together in Christ Jesus and grounded in His love (Eph 1:4; Eph 3:17-19).
‘Sojourners and temporary residents.’ For ‘sojourners’ see 1Pe 1:1. They are now of a different nation than their fellow countrymen. They therefore no longer have the same interests. Similarly by ‘temporary residents’ (which is little different from sojourners) he is emphasising the fact of their not belonging and the temporary nature of their time here. The combination doubly emphasises their position.
Fuente: Commentary Series on the Bible by Peter Pett
They Are to Abstain From Fleshly Desires and Let the Light of Their Good Works Shine Before Men ( 1Pe 2:11-12 ).
Their first aim must be to ensure that the world does not become a hindrance to them. They must not let human affairs take control over them. Rather, holding earthly things lightly, they must abstain from anything that might deviate them from their heavenly responsibilities.
Fuente: Commentary Series on the Bible by Peter Pett
Their Obedience And Heavenly Connection Is To Be Revealed By Their Lives And By Their Due Submission To Lawful Authority In The Same Way As Christ Submitted Himself Through Suffering And Thereby Wrought Salvation For His People ( 1Pe 2:11 to 1Pe 3:12 ).
Peter now tells them how, as sojourners and pilgrims in the world, they are to behave in order to fulfil the role given to them by God in 1Pe 2:1-10. They are first of all to live in obedience and in accord with their environment so that none can accuse them of disobeying earthly authority (1Pe 2:13; 1Pe 2:18 ; 1Pe 3:1; 1Pe 3:8), or of being troublemakers, and this even if they are unfairly treated. By doing so they will be demonstrating their own freedom from the world, and that their whole thought is of God. They will be revealing, not that they are subject to the world, but that the world, as it is, is not important. They will be revealing that they are obedient to their heavenly calling, that they are obedient to God’s authority over their lives, and that they are like the One Who Himself revealed His own full obedience to Him. For, he reminds them, Christ did the same in carrying forward God’s saving purposes (1Pe 2:21; 1Pe 3:17-18). So they must be obedient as He was obedient.
It will be noted that the persecution that is to be spoken of is not seen as coming from the legal authorities, but as arising out of their private household situations. There would not yet appear to be official persecution, although that would not necessarily make it easier to bear.
Analysis of the Section.
They are to walk as sojourners in the world, abstaining from letting the their humanness, with its worldly ways and principles take over, so that their spiritual inner man with its thoughts fixed on God might be in genuine control, and so that the genuineness of what they have become might be revealed to all. The light of their good works is to shine before men in such a way that in the final analysis, despite blips along the way, (for they are being described as ‘evildoers’), those men will have to admit to their final true goodness in the last Day (1Pe 2:11-12).
They are thus to be subject to, and obedient with regard to, the political authorities so that by their well doing the false reports about them as evildoers might be quashed (1Pe 2:13-17).
Those who are household servants among them must be subject to their masters, even the more cruel ones, despite the fact that they are wrongly accused, in the same way as Christ submitted to the cross when He was wrongly accused (1Pe 2:18-25).
Those who are wives are to be subject to their husbands so that their well doing might be known to their husbands, and the husbands are to behave well towards their wives (1Pe 3:1-7).
All are to be considerate towards each other (1Pe 3:8-12).
He is making clear by this that while fulfilling their holy calling, and recognising their otherworldliness, they are not to get out of tune with the authorities that this world has set in place. (That is the way that those who are disobedient to God behave). His point is that being spiritual does not mean avoiding worldly obligations, it means striving to maintain harmony in the world (Mat 5:9), with the good of all in the world in mind. So whether it be with regard to rulers, masters or husbands, those who truly follow Him will seek to avoid causing unnecessary disharmony by open disobedience, but will rather be obedient, if necessary returning good for evil in the same way as Jesus did, because their aim is only to do good and is to win people over, which includes impressing unbelievers with their well doing and avoiding giving them offence unnecessarily.
Fuente: Commentary Series on the Bible by Peter Pett
Introductory Remarks about Believers Coexisting with Non-believers in a Pagan Society In 1Pe 2:11-12 Peter makes the introductory remarks to live a good lifestyle before the Gentiles in order to cause them to also glorify God. He will follow these remarks by expounding upon this divine principle as he teaches on a life of submission to those in authority over us in 1Pe 2:13 to 1Pe 4:11. This lengthy passage on submission within various roles of society (1Pe 2:13 to 1Pe 4:11) will serve as an application of how to conduct ourselves among the Gentiles with good works (1Pe 2:11-12). These “good works” in the midst of persecutions and slander serve as our “spiritual sacrifices” (1Pe 2:5) that we as a holy priesthood are to continually offer unto God, which analogy Peter makes in 1Pe 2:4-10.
1Pe 2:11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
1Pe 2:11
1Pe 2:11 “I beseech you as strangers and pilgrims” Word Study on “strangers” Strong says the Greek word “strangers” “paroikos” ( ) (G3941) means, “having a home near, i.e. a by-dweller, alien resident” The Enhanced Strong says it is used 4 times in the New Testament, being translated in the KJV as, “stranger 2, sojourn 1, foreigner 1.”
Act 7:6, “And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years.”
Act 7:29, “Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.”
Eph 2:19, “Now therefore ye are no more strangers and foreigners , but fellowcitizens with the saints, and of the household of God;”
Word Study on “pilgrims” Strong says the Greek word “pilgrims” ( ) (G3927) means, “an alien alongside, i.e. a resident foreigner.” The Enhanced Strong says it is used 3 times in the New Testament, being translated in the KJV as, “pilgrim 2, stranger 1.” The other two uses are:
Heb 11:13, “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.”
1Pe 2:11, “Dearly beloved, I beseech you as strangers and pilgrims , abstain from fleshly lusts, which war against the soul;”
Comments – Heb 11:13 uses another synonym with , which is (G3581), meaning, “a guest, entertainer” ( Strong). The Enhanced Strong says it is used 14 times in the New Testament, being translated in the KJV, “stranger 10, strange 3, host 1.”
Comments – In order to better understand Peter’s use of the term “strangers” in his first Epistle, it may help to note his statement in the closing remarks of this same Epistle, in which he sends greetings from “Babylon”. It is generally understood that Peter was using the name “Babylon” metaphorically as a designation for the city of Rome. We also note that John the apostle used the term “Babylon” metaphorically of the city of Rome in his book of Revelation (Rev 14:8; Rev 16:19; Rev 17:5; Rev 18:2; Rev 18:10; Rev 18:21). Such a term was most likely applied because the city of Rome was the seat of the Roman Empire where the center of widespread opposition and persecution against Christianity began. For the Jews the term “Babylon” represented a place of exile, which would have appropriately applied to the early Church in the hostile environment of the Roman Empire. Thus, Peter could have accurately called his readers “strangers and pilgrims” living in a land of hostility and persecutions.
The two words “strangers” and “pilgrims” refer to those who are passing through a strange land for a time period. These words imply that as strangers the earth is not our home, and as pilgrims we will not be here long.
The previous passage of 1Pe 2:4-10 has established the fact that we are a chosen people, separated unto God as a holy nation, which necessitates a description of our relationship with this world as strangers and pilgrims, since we no longer belong to this world’s system. Rather, our citizenship is in Heaven, from where we look for our Saviour (Php 3:20).
Php 3:20, “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:”
Also, the epistle of Hebrews describes Abraham as a sojourner in a strange land.
Heb 11:9-10, “By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: For he looked for a city which hath foundations, whose builder and maker is God.
Scripture References – We find the words “strangers” and “pilgrims,” or “sojourners” used together in Psa 39:12.
Psa 39:12, “Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I am a stranger with thee, and a sojourner, as all my fathers were.”
1Pe 2:11 “abstain from fleshly lusts, which war against the soul” Comments – 1Pe 2:11 tells us to “abstain from fleshly lusts, which war against the soul.” Within the context of 1 Peter our souls is “fully hoping in the grace being brought to us at the revelation of Jesus Christ” (1Pe 1:13). In other words, our minds are focused upon our eternal inheritance. These fleshly lusts mentioned in 1Pe 2:11 pull our focus away from Heaven and turns our hope towards the cares of this world.
1Pe 2:11 shows us that the battleground is the mind. The fleshly lusts originate from our body and the ungodly, devilish thoughts. This epistle teaches us to focus our attention upon the eternal hope of eternal life, and if we turn our attention to satisfy earthly desires, our lifestyle will follow the ways of this world, and lead us to death.
1Pe 2:12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.
1Pe 2:12
1Pe 2:12 “glorify God in the day of visitation” Comments – A day of visitation is a time when God interrupts the natural flow of worldly events and moves supernaturally to effect His divine purpose and plan of redemption upon earth. It is a day when the physical laws of nature yield to the supernatural, divines laws of grace and mercy.
Within the context of 1 Peter with its frequent references to the Second Coming of Christ, the phrase “in the day of visitation” most likely refers to the same event, rather than a divine encounter for one individual.
Fuente: Everett’s Study Notes on the Holy Scriptures
Obedience to Christ Jesus (Illustration of Sermon): Perseverance – The Believer’s Response is to Decide to Walk in Love and Submission with His Fellow Man in Light of This Blessed Hope Once we have been enlightened to our blessed hope of the Heavenly Father (1Pe 1:3-12), and exhorted to choose to sanctify ourselves by growing in maturity through the power of the indwelling Holy Spirit (1Pe 1:13 to 1Pe 2:10), Peter illustrates what a lifestyle of sanctification looks like as we obey to Jesus Christ with good works by submitting to authority and enduring persecution for righteousness sake (1Pe 2:11 to 1Pe 4:11).
In 1Pe 2:11 to 1Pe 4:11 we are told that our obedience to Christ is based upon our willingness to persevere in the midst of persecutions. Obedience requires some degree of suffering. Paul wrote in Hebrews, “Though he were a Son, yet learned he obedience by the things which he suffered,” (Heb 5:8). This is why the opening verse of this next section explains that we serve Him by “abstaining from fleshly lusts, which war against the soul,” (1Pe 2:11). The preceding passage (1Pe 2:4-10) explains that we as a people of God have been separated unto a holy calling. Thus, the believer’s next response to this blessed hope of election (1Pe 1:3-12) and exhortation to holiness (1Pe 1:13 to 1Pe 2:10) is to serve Him in obedience. Within the context of 1 Peter our souls are “fully hoping in the grace being brought to us at the revelation of Jesus Christ” (1Pe 1:13), so that our minds are to be focused upon our eternal inheritance, rather than worldly lusts. These fleshly lusts mentioned in 1Pe 2:11 pull our focus away from Heaven and turns our hope towards the cares of this world.
Having exhorted us into a lifestyle of holiness by explaining that we are elected as a chosen people through the purchased blood of Christ (1Pe 1:13 to 1Pe 2:10), Peter then gives us practical advice on conducting ourselves in the fear of God and love towards mankind (1Pe 2:11 to 1Pe 4:11). In the previous passage of 1Pe 2:4-10 Peter has drawn a picture of what a mature Church looks like when the believers corporately grow into spiritual maturity through the Word of God, which he exhorts in 1Pe 2:1-3. Peter will then give practical examples of our “spiritual sacrifices” in the lengthy passage of submission. We are to do good works as a testimony to the Gentiles of our blessed hope (1Pe 2:11-12) by submitting to those in authority over us: all believers to government (1Pe 2:13-17), slaves to their masters (1Pe 2:18-25), wives to husbands (1Pe 3:1-6), and husbands honoring wives (1Pe 3:7). In summary it is a walk of love from the heart (1Pe 3:8-12). However, this love walk will mean persecution and suffering, but Christ serves as our example of suffering for righteousness sake (1Pe 3:13 to 1Pe 4:11). Our choice to submit to those in authority is actually our way of entrusting ourselves into the hands of a faithful creator (1Pe 4:19).
Outline Here is a proposed outline:
1. Introductory Remarks 1Pe 2:11-12
2. Submission to Authority Within Society 1Pe 2:13 to 1Pe 3:12
3. Walking in Love 1Pe 3:13-22
4. Crucifying the Flesh 1Pe 4:1-6
5. Exhortation to Watch and Pray 1Pe 4:7-11
Fuente: Everett’s Study Notes on the Holy Scriptures
Specific Admonitions Concerning the Station of the Christians.
General requirements:
v. 11. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
v. 12. having your conversation honest among the Gentiles, that, whereas they speak against you as evil-doers, they may by your good works, which they shall behold, glorify God in the day of visitation. Having pointed out the inestimable blessings and privileges which the Christians enjoy, the apostle now makes a specific application of these truths in showing what obligations their possession implies: Beloved, as sojourners and strangers I admonish you to abstain from the lusts of the flesh, which battle against the soul. The intimate form of address, which is but rarely used by Peter, is intended to convey to the readers the force of the admonition. Because the Christians are but sojourners, strangers, pilgrims in this world, and are looking forward to their real home above, therefore they will certainly not endanger their hope of salvation by yielding to their fleshly lusts. The children of this world, the unbelievers, are governed and ruled by their evil desires; they perform the will of the flesh, and that gladly. But the Christians, instead of permitting their flesh, their old sinful nature, to rule them and to lead them into various sins, will wage an incessant war against these lusts of their flesh. For they know that these evil, godless desires battle against the soul, about whose salvation they are so earnestly concerned. If the lusts of the flesh gain the ascendancy in the heart of a Christian, then his soul, his true life in and with God, is lost. Under no circumstances, therefore, dare Christians heed the tempting voice of the charmers whose aim is to represent the sins of the flesh as a harmless gratification of natural inclinations. The attitude of the Christians must be that of an altogether uncompromising stand against every form of sin.
The distinction between believers and unbelievers must always be marked: Having your conduct in the midst of the heathen as an excellent one, so that, in the matter in which they now speak against you as evil-doers, they may, being spectators of your good works, glorify God in the day of visitation. The conduct of the Christians will, as a matter of course, always be in conformity with the will of God, with the denial and suppression of the lusts of the flesh, and therefore good, excellent in the sight of God. The corresponding impression upon men will then also not fail. For the very men that were now looking upon the Christians as bad or suspicious characters, as enemies of the government and as addicted to immoral practices, were still open to conviction. The Christians, therefore, should so conduct themselves in all their dealings before men, should so live in the very midst of the heathen, that their life would be a testimony for them, in favor of the Gospel. The good works of the Christians, their meekness under the severest provocations, their cheerful readiness to be of service at all times, their self-evident observance of all precepts of God’s holy will all these were bound to make an impression, in spite of all opposition. Many an unbeliever that originally considered Christianity a huge fraud has been led to reconsider his first impression by the conduct of the confessing believers. Exact observation, closer acquaintance, showed him the injustice of his position. And when the grace of God was then proclaimed to him, when God visited him with the gracious Word of the Gospel, his heart was changed in favor of the Christian religion, he accepted its truths, he glorified God, whom he now recognized also as his Father for the sake of Jesus.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Pe 2:11. I beseech you, as strangers, &c. “In consideration therefore of these distinguished favours which God has bestowed upon you, I earnestly entreat and exhort you, my dear brethren, to look upon yourselves as strangers and pilgrims upon earth, who are travelling onward to a better country: and I beseech you, as such, to renounce and keep clear of all those inward workings of sensual inclinations, inordinate affections, and desires after earthly things, which arise from the corruption of nature, and exert themselves by the body; and are contrary to the liberty, peace and honour, purity and holiness of your renewed souls; and are engaged in a perpetual war against them, and do their utmost to defile, disturb, ensnare, and destroy them.”
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 2:11-12 . A new exhortation: the central thought is expressed in the beginning of 1Pe 2:12 . The apostle, after describing its peculiarly lofty dignity, considers the Christian church in its relation to the non-Christian world, and shows how believers must prove themselves blameless before it by right conduct in the different relations of human life. The condition necessary for this is stated in 1Pe 2:11 .
] This form of address expresses the affectionate, impressive earnestness of the following exhortation.
( sc . ) ]; cf. Psa 39:13 , LXX.
, as in 1Pe 1:14 .
, cf. 1Pe 1:17 , in its strict sense: Act 7:6 ; Act 7:29 , equal to, inquilinus, he who dwells in a town (or land) where he has no civil rights; cf. Luk 24:18 . In Eph 2:19 it stands as synonymous with , of the relation of the heathen to the kingdom of God.
, cf. 1Pe 1:1 . The home of the believer is heaven, on earth he is a stranger. Calvin: sic eos appellat, non quia a patria exularent, ac dissipati essent in diversis regionibus, sed quia filii Dei, ubicunque terrarum agant, mundi sunt hospites; cf. Heb 11:13-15 . A distinction between the two words is not to be pressed here; the same idea is expressed by two words, in order to emphasize it the more strongly. Luther inexactly translates by “pilgrims.”
Even if be the true reading, the words . . . must be connected with (as opposed to de Wette-Brckner, Wiesinger), for they show in what character Peter now regarded his readers (Hofmann) [131] in relation to the following exhortations, and have reference not simply to the admonition ; as Weiss also (p. 45) rightly remarks. Probably, however, is the original reading, and was changed into the infinitive in order to make the connection with more close. presents the negative aspect of sanctification, as chap. 1Pe 2:1 : .
] similar expressions in Gal 5:10 ; Eph 2:3 ; 2Pe 2:18 . The are , because they have their seat in the . Wiesinger improperly says that “the lusts which manifest themselves outwardly” are here meant, for all tend to, and do, manifest themselves outwardly, if there be no . Schott assumes, without reason, that the are here considered “as something outside of the Christian community, and manifesting itself only in the surrounding heathen population;” they are indeed peculiar to the unbelieving world; but the Christian, too, has them still in his , though he can and should prevent them from having a determining power over him, inasmuch as in the world over which they rule he is a . [132] This sequence of thought lies plainly indicated in the close connection of the exhortation with what precedes (as opposed to Hofmann).
] is not a definition of the , but as , equal to “ as those which ,” shows, explains the nature of the , thus giving the reason of the exhortation.
is not: “to lay siege to” (Steiger), but: “ to war ,” “ fight against ,” as in Jas 4:1 (Rom 7:23 : ).
has here its usual meaning; it is neither: vita et salus animae (Hornejus, Grotius), nor: ratio (Pott: libidines, quae nos impellunt ad peragenda ea, quae rationi contraria sunt); nor does it mean: “the new man” (Gerhard: totus homo novus ac interior, quatenus est per Spiritum s. renovatus), nor: the soul, “in so far as it is penetrated by the Holy Spirit” (Steiger), nor: “life as determined by the new Ego” (Schott); but it is here simply, in contradistinction to , the spiritual substance of man of which Peter says that it must be sanctified (chap. 1Pe 1:22 ), and its is the end of faith (chap. 1Pe 1:9 ); thus also de Wette-Brckner, Wiesinger, Hofmann, Fronmller. In the natural man the is under the power of the (which according to Jas 4:1 have their dwelling ; cf. also Rom 7:23 ); in him who is regenerate, it is delivered from them, yet the seek to bring it again into subjection, so that it may fail of its ; in this consists the . 1Pe 2:12 . (chap. 1Pe 1:15 ; 1Pe 1:17 ) ] .: “among the Gentiles;” for the churches to whom Peter wrote were in Gentile lands.
: Luther inexactly: “lead a good mode of life;” is a predicate: “ having your mode of life good ( as one good );” cf. chap. 1Pe 4:8 .
(antithesis to , 1Pe 2:11 ) is not here put for the imperative, but is a participle subordinate to the finite verb; if be read, there is here, as in Eph 4:2 , Col 3:16 , an irregularity in the construction by which the idea contained in the participle is significantly made prominent.
. . .] “ that in the matter in which they revile you as evil-doers they may, on the ground of the good works they themselves have beheld, glorify God ,” i.e. in order that the matter which was made the ground of their evil-speaking, may by your good works become to them the ground of giving glory to God.
states the purpose; not for ; is not: , as in Mar 2:19 (Pott, Hensler), for the and the cannot be simultaneous; nor is it: pro eo quod (Beza), such a construction has no grammatical justification; but specifies here, as in verb. affect., the occasioning object (cf. chap. 1Pe 4:4 ), and the relative refers to a demonstrative to be supplied, which stands in the same relation to as to . It is not then , but , which is to be supplied (Steiger, de Wette, Wiesinger, Hofmann). If were to be supplied it would be dependent on ; but such a construction is opposed by the circumstance that it is not this participle, but , which forms the antithesis to . The participle is interposed here absolutely (as in Eph 3:4 : ), and is connected with , the sense being: “ on account of your good works .” Steiger specifies the as that which occasions the , and later the , but the subsequent does not agree with this; de Wette gives: “the whole tenor of life;” the connection with what precedes might suggest the . ; [133] but it is simpler, with Hofmann, to understand by it generally the Christian profession .
With , cf. 1Pe 2:14 ; 1Pe 4:15 ; Joh 18:30 . Brckner, Wiesinger, Weiss (p. 367) justly reject the opinion of Hug, Neander, etc., that here, in harmony with the passage in Suetonius, Vit. Ner. c. 16: Christiani genus hominum superstitionis novae et malificae , is equivalent to “state criminal.” In the mouth of a heathen the word would signify a criminal, though not exactly a vicious man; one who had been guilty of such crimes as theft, murder, and the like (cf. 1Pe 4:15 ), which are punished by the state [134] (cf. 1Pe 2:14 ).
] The , in the practice of which the ) of the Christians consists, are here presented as the motive by which, when they see them, the heathen are to be induced to substitute the glorifying of God for their evil-speaking; as the Christians too, on their part, are often exhorted to holiness of life, that thus they may overcome the opposition of the Gentiles, cf. chap. 1Pe 3:2 . Hofmann incorrectly interprets . . : “if the heathen judge of your Christianity by your good works;” for does not mean “ to judge of .” With . . . , comp. Christ’s words, Mat 5:16 , which, as Weiss not without reason assumes, may have here been present to the apostle’s mind.
] “goes back in thought to the , in harmony with the linguistic parallel in 1Pe 3:2 and the grammatical parallel in Eph 3:4 ” (de Wette). It makes no essential difference in the sense whether the present or, with the Rec. , the aorist be read (see critical remarks). The word occurs only here and in 1Pe 3:2 , where it is used with the accusative of the object (for the subst. , see 2Pe 1:16 ). It expresses the idea of seeing with one’s own eyes, more strongly than the simple . There is no reference here to the use of the word as applied to those who were initiated into the third grade of the Eleusinian mysteries.
] is in the LXX. a translation of , the visitation of God, whether it be to bless (Job 10:12 ) or to chastise (Isa 10:3 ); is therefore the time when God gives salvation, or the time when He punishes, be it in the general sense (Beda: dies extremi judicii), or more specially with reference either to the Christians or the heathen.
The connection of thought seems to point decisively to that time as meant when the shall be brought to repentance and faith, that is, to “the gracious visitation of the heathen” (Steiger); as , Luk 19:44 , is used with regard to the Jews. This interpretation is to be found already in the Fathers and in many later commentators, as Nicol. de Lyra, Erasm., Hemming, Vorstius, Beza, Steiger, de Wette, Wiesinger, Hofmann, etc. On the other hand, Oecumenius, Wolf, Bengel, etc., apply the not to God, but understand by it the of the Christians at the hands of the heathen. But for this there is absolutely no ground. Luther’s interpretation: “when it shall be brought to light,” is wrong; it is equivalent to that of Gerhard: simplicissime accipitur de visitatione illa divina, qua Deus piorum, innocentiam variis modis in lucem producit.
Akin to this is the view held by some of the scholastics, that is to be understood of the trial of the Christians by affliction; see Lorinus in loc .
[131] In the former exhortations Peter had regarded them as , as such who call on God as Father, as regenerate.
[132] Calvin interprets: carnis desideria intelligit, non tantum crassos et cum pecudibus communes appetitus, sed omnes animae nostrae affectus, ad quos natura ferimur et ducimur. This goes too far, as it would demand the destruction not alone of the striving against the Spirit, natural to man in his sinful condition, but of the entire life of the soul. Cf. Gal 5:17 .
[133] So formerly in this commentary, with the observation: “Of this Peter says, chap. 1Pe 4:3-4 , that it seemed strange to the heathen; for it is precisely this abstinence which gives the Christian life its peculiar character, and distinguishes it from that of the heathen. It became the ground of evil report for this reason, that immoral motives were supposed to be concealed behind it; and this was all the more natural that the Christian had necessarily to place himself in opposition to many of the ordinances of heathen life, and that from a Gentile point of view his obedience to the will of God must have appeared a violation of the law. This prejudice could not be better overcome than by the practice of good works; hence, . . , and the reference to it in . . .”
[134] Schott’s assumption: “that it was the burning of Rome that first increased the universal hatred and aversion of the Christians to a special accusation of criminal and immoral principles,” is unwarranted. He attempts to justify it only by charging Tacitus with an error in the account he gives of the accusations brought by Nero against the Christians.
REMARK.
At variance with this explanation is that given by Schott, who interprets the passage in this way: In order that the heathen may glorify God in the day of judgment, from this that (by the fact that) they slander you as evil-doers in consequence of your good works of which they are witnesses. The idea that the undeserved calumnies of the heathen serve at last to the glorification of God, is in itself right and appropriate as a basis for the exhortation given in the context. The resolution, too, of into , , has grammatically nothing against it; Meyer even allows it to be possible in Rom 2:1 ; cf. Heb 2:18 , where Lnemann has recourse to a like construction, though with a somewhat inadequate explanation. Still, more than one objection may be urged against this interpretation (1) A reference is given to different from what is contained in , inasmuch as it is taken, as in 1Co 6:20 , in the sense of: “by action ;” (2) must be thought of as something which the heathen bring about “ without knowing or willing ” it, whereas the apostle does not let fall a hint of any such nearer definition; (3) can only in a loose sense be conceived of as an act of the heathen; it is simply the result of what they do (of their ); and (4) In comparing these words with those of Christ, Mat 5:16 : , the thought cannot be got rid of that Peter had this passage here in his mind. Schott’s objection, that “ is a strange and, specially here, a doubly inappropriate expression for conversion to Christianity, whilst the connection of the verb thus taken with , as equal to: in consequence of, is a hard and inelegant construction,” amounts to very little, since in the acceptation of the passage which he calls in question the verb is by no means made to bear any such meaning.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
1Pe 2:11-17
Analysis:Exhortation to show our election of grace in the various relations of the life of our pilgrimage, primarily with respect to established authority.
11Dearly beloved, I beseech you as23strangers and pilgrims,24 abstain from fleshly lusts, which war against the soul; 12Having your conversation25 honest among the Gentiles: that,26whereas they speak against you as evil doers, they may by your good13 works,27 which they shall behold,28 glorify God in the day of visitation. Submit yourselves29 to every ordinance of man30 for the Lords sake: whether it be to the king,31 as supreme;32 14Or unto governors, as unto them that are sent by33 him for the punishment of evil doers, and for the praise of them that do well.34 15For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:35 16As free, and not using36 your liberty37 for a cloak of maliciousness, but as the servants of God.17 Honour38 all men. Love the brotherhood. Fear God. Honour the king.
EXEGETICAL AND CRITICAL
1Pe 2:11. I exhort you, etc.This exhortation alludes to 1Pe 1:1, and enjoins the cleansing of the soul and a comely behaviour among the Gentiles, on the grounds of their condition of pilgrims. should be joined with . =one who lives as a stranger or denizen in a country or community; = one who stays in a place for a short time, like travellers on a journey, 1Pe 1:1; 1Pe 1:17. By their present state he reminds them of the general lot of men on earth. We are in body and soul expatriated; nothing is permanent on earth. Calov. Lasting joys and riches are only in our true home. It is also befitting that as strangers you should not offend those among whom you live. even stronger than , 1Pe 1:14; it denotes inward and outward abstinence. = , Eph 2:3; 2Pe 2:18;= , Tit 2:12; cf. 1Jn 2:16. In a narrower sense it denies all desires and impulses that seek pasture39 in sensual thoughts and gratificationin eating and drinking, and obscenity and incontinence. The primary reference may be to these, but there is also an ulterior reference to those lusts whose seat is rather in the soul than in the body, e. g., hatred, idolatry, wrath, conceit of knowledge, avarice, cf. Gal 5:19; 1Co 3:3; Rom 8:6; Eph 2:3; Col 2:18. Consequently all manifestations and motions of the selfishness of man in general. They are said to war against the soul; they go out against it, surround and assault it. Bengel calls this a great saying; cf. Jam 4:1; Rom 7:23. The design is not so much to describe the nature of the lusts as to enforce the exhortation. . Neither the contrast between flesh and spirit, described by St. Paul, Rom 7:14, etc.; Gal 5:17; nor as Calov and Steiger take it, they war against the nature of the regenerate soul. The proposition is general, and denotes elsewhere the principle of personal life. 1Pe 1:9, it is the soul that is to be saved, and 1Pe 1:22, it is the soul that is to be sanctified through faith. The life of the soul is hidden, hurt and killed by fleshly lusts, cf. Mat 10:39; Mat 16:25; Luk 17:33. [Alford remarks, , the mans personal, immortal part, as opposed to his body, his in which the is held in suspension between influences from above and influences from beneathdrawn up and saved, or drawn down and ruined,and among its adversaries are those fleshly lusts, warring against it to its ruin.M.]
1Pe 2:12. Having your conversation good among the Gentiles., 1Pe 1:14.. If. we do not read , the Accusative ought to follow; but sometimes Participles, removed from the verbs by which they are governed, stand in an abnormal case; the casus rectus gives greater prominence to an idea, v. Winer 64, 2. Christians are opposed to an ungodly world, and are charged to be the salt and the light of the world, which closely watches them. (Mat 5:16). is a hint that the Epistle was addressed to Jewish Christians. The unbelieving Jews are probably reckoned among the ; so Weiss.. The deeper view of Greek philosophy represented immorality and ugliness, and morality and beauty as convertible ideas.
In the matter in which they speak against you as evil doers. not: instead of, while, but in the same matter, in the same occasion in which, because of which, they speak against you as evil doers. [The sense is, that that conduct, which was to them an occasion of speaking against you as evil doers, may by your good works become to them an occasion of glorifying God. Alford.M.] Join with , cf. 1Pe 3:16. It was just the good conversation of Christians, their Christian works, judged superficially and referred to evil motives, that gave occasion to the heathen to slander and persecute them, is defined by , compare in point of language, Rom 2:1. .Tertullian says: If the Tiber rises to the walls of the city, if the Nile does not irrigate the fields, if an earthquake takes place, if famine or the pestilence arise, they cry forthwith: Away with the Christians to the lions.
For your good works sakeglorify. refers to , from which we must supply . It signifies: to look closely upon a thing in order to see through it. So it was applied to those mysteries which were difficult to explain, cf. 1Pe 3:2; Eph 3:4. Superficial observers, as appears from the account given by Tacitus, regarded the brotherly love of the Christians as a secret covenant imperilling the state, their decision as obstinacy, their heavenly-mindedness as hatred of the human race. Their departure from the sinful customs of their fathers was treated as contempt for and rejection of all human ordinances, cf. 1Pe 2:19-20; 1Pe 3:10-12; 1Pe 3:17; 1Pe 4:15; 1Pe 2:14. A definite date, e. g., the time of the persecutions under Nero, or even under Trajan, can hardly be substantiated. Join to , for the good works sake, proceeding out of them.
.Calvin rightly observes that our aim ought not to be to make unbelievers speak and think well of us, but rather to keep before our eyes the glory of God. More correct knowledge may constrain them to glorify God, to give honour to God, of whom believers are said to be the children. Peter evidently thinks of the words of Jesus at Mat 5:16. Roos adds: In such a case we must not always look for a proper praise of God. Provided people praise the good works, they praise our heavenly Father, as the Author of them, just as he that praises the good manners of a child, virtually bestows praise on his instructor. Although people treat the faith of Gods children as superstition and folly, they may for all that praise their works, and thus give glory to God. Justin Martyr supplies an illustration of such . He confesses that, when still a heathen, he deemed it impossible that the Christians could be addicted to the unnatural vices of which they were accused, because they were so ready to die for Christ.
In the day of visitation., = denotes both the merciful visitation of God, and His judicial and primitive inquisition; for the former sense cf. Gen 21:1; Genesis 1, 24; Exo 3:16; Exo 4:31; 1Sa 2:21; Job 7:18; Luk 1:68; Luk 1:78; Act 15:14; for the latter, see Jer 9:24-25; Jer 44:13; Jer 46:25; Jer 9:9; Psa 59:6; Exo 20:5. Commentators are divided, either sense finding many advocates. It is perhaps best to combine both views, as the Apostle himself does not define his meaning, and as both visitations of mercy and wrath, do often occur together. It is by no means an insoluble riddle that unbelievers are made to glorify God by sufferings, since experience shows that in seasons of heavy judgments, stony hearts are sometimes softened and melted. The word relates, as is often the case, to longer periods of time than a day of twenty-four hours. The allusion here is neither to the day of judgment (as Bede maintains), nor to an investigation of the life of believers on the part of the world (as Roos suggests).
[The day of Gods visitation in wars, earthquakes, plagues, etc., brought out the faith and love of the Christians, as contrasted with that of the Jews and Heathens. Wordsworth cites the history of the plague at Carthage, in Cyprians Episcopate, as described by his deacon, Pontius, p. 6. The majority of our brethren, says Pontius, took care of every one but themselves; by nursing the sick, and watching over them in Christ, they caught the disorder which they healed in others, and breathed their last with joy; some bare in their arms and bosoms the bodies of dead saints, and having closed the eyes of the dying, and bathed their corpses, and performed the last obsequies, received the same treatment at the hands of their brethren. But the very reverse of this was done by the Gentiles; those who were sinking into sickness, they drove from them; they fled from their dearest friends; they threw them expiring into the streets, and turned from their unburied corpses with looks of execration. See also Cyprians words in his treatise published on that occasion, De Mortalitate, sive Peste, capp. 9, 1 Peter 10: Mortalitas ista, ut Judis et Gentilibus et Christi hostibus pestis est, ita Dei servis salutaris excessus est.M.]
1Pe 2:13. Be subjected, therefore, to every human institution, etc.From the wholly general precept concerning the conversation of Christians among the heathen, the Apostle, moved by the very common slanders uttered against them, that they were dangerous to the State, and aiming at the overthrow of all the bands of law, takes occasion to descend to the most ordinary duties, to the exhortation of submitting to the secular authority, and of not abusing Christian liberty.
.The Aorist Pass, is sometimes used in a Middle sense, v. Winer. primarily connects with 1Pe 2:12, secondarily with 1Pe 2:11.40.The word , like , is generally applied to Divine creations and institutions, or used to denote a creature; but here the adjective shows that it signifies any institution or appointment irrespective of origin. Limiting to the idea of the Divine institution of the world is confusing. The Apostle intends by the use of the adjective to meet the objection that Christians, in view of their Christian liberty, were bound to obey only authorities immediately appointed by God, because there was much sinfulness mixed up with such human institutions; he further desires to distinguish the Divine ordinance of the State from that of the Church, 1Pe 2:5, without, however, denying the mediately Divine institution of the secular power, as Paul avers at Rom 13:1-2; Rom 13:4. Flacius rightly remarks: It is called a human ordinance because secular constitutions do not originate in an explicit and specific word of God, as true religion does; but they are rather ordained by man and his agency, at least as far as we are able to judge, that cannot see the hidden sway of God. If this Epistle belongs to the time of Nero, light is shed on the selection of this predicate. Peter may have recollected the words of his Master, Mat 17:26-27. Luther comments in this respect as follows: Although you are free in all externals (for you are Christians) and ought not be forced by law to be subjected to secular rule (for there is no law for the just [i. e., to the justifiedM.]), yet you ought spontaneously to yield a ready and uncoerced obedience, not because necessity compels you, but that you may please God, and benefit your neighbour. Thus did Christ act, as we read, Matthew , 17.be it Heathen, Jewish, or Christian authority; be it this or that constitution.
[Wordsworth:Water may be made to assume different forms, in fountains and cascades, and be made to flow in different channels or aqueducts, by the hand of man; but the element itself, which flows in them, is from God. So again, marble may be hewn by mans hand into different shapes: under the sculptors chisel it may become a statue, a frieze or sarcophagus, but the marble itself is from the quarry, it is from the creative hand of God.So it is with the civil power. The form which power may assume, and the person who may be appointed to exercise it, may be , ordinances of man; but the authority itself () is from God. Consequently, as St. Peter teaches, we are bound to submit to every ordinance of man, in all lawful things, for the Lords sake, whose ministers and vicegerents our rulers are; and, as St. Paul declares, he that resisteth the authority, resisteth the ordinance of God, and they that resist shall receive to themselves damnation. See Rom 13:1-3.M.]
For the Lords sake.Probably to be understood of God the Father, who had been mentioned in 1Pe 2:12, although 1Pe 2:3, and elsewhere in Peter, as in Paul, Christ is called Lord. [But is not the reference rather to Christ? For, 1. with Peter always describes Christ, except in quotations from the O. T. (Alford): 2. Christians derive their liberty from their union to Christ.M.] The sense is: because God demands it, because He has founded this institution, Rom 13:1; Rom 13:5. This defines, also, the limits of Christian subjection: the duty of obedience ceases, where God from heaven decisively forbids it, Act 4:19; Act 5:29. The Apostle specifies two classes of political powers whom Christians are bound to obey: first, the king or emperor, second, his ambassadors or representatives. The Jews and the Greeks called the Roman Imperator, king. . denotes a well known reason. , wielding the highest sovereign power on earth. Otherwise, 1Ti 2:1. Bengel rightly: supereminens. connects, of course, with , not with . In inferior powers, we must see and honour the king, in the king, God Himself. Gerhard. The ethical purpose of the power wielded by all authorities is to punish evil-doers, and to recognize the good with marks of praise and approbation, cf. Rom 13:3-4. Calov cites the language of Plato, that rewards and punishments keep the state together, and quotes from Cicero the saying of Solon, that the state is best governed if the good are attracted by rewards and the evil kept in bounds by punishment., not execution of the laws, but punishment, vengeance., to be taken in a general, objectively ethical sense, and to be interpreted by 1Pe 4:15, which treats of murderers and other malefactors. This passage contains not the faintest reference, altogether, to the character of Christians, as drawn by Suetonius and Tacitus, to wit, that they were political offenders. How could the Apostle have subscribed to such a delineation of their character! This passage, therefore, cannot be used to determine the date of the Epistle., recognition by word and deed, praise, protection and promotion.
1Pe 2:15. For so is the will of Godmen.Gerhard:Even though your innocence and obedience are insufficient to effect the conversion of others or their praising God, you will be able, according to the will of God, to silence blasphemers. , after this manner, is the will of God. [Then follows what the will of God is in this direction, viz.: . . ..M.] from , a muzzle, to muzzle, to shut up the mouth, as with a muzzle, cf. Deu 25:4; Sir 20:31.This ignorance originated in the corruption of the heart, and in its turn influenced it, (1Pe 2:12; 1Co 15:34; Joh 16:3). It was marked by varying degrees of guilt. Paul contrasts the knowledge of the Divine will with this state of ignorance, Eph 5:17. Because they are blind as to Divine things, they are unable to understand our manner of conversation.
[Wordsworth:Christ was crucified by the power of Rome, as He had foretold that He would be (Mat 20:19). St. Peter and St. Paul, as they also foreknew, were martyred by Rome; but yet they preached submission to Rome.M.]
1Pe 2:16. As freeGod. may best be construed as the antecedent of the next verse, but only of its first member, . To construe it with 1Pe 2:15 would require . [But even this limitation to the first member of 1Pe 2:17 renders such a construction hardly tenable. The supposition of the contrary seems to establish its untenableness. Does my freedom absolve me from the obligation of honouring all men? Am I not bound, on the general ground of Christian duty and equity, to give to all their due? On the whole, I consider the explanation of Wiesinger, adopted by Alford, the best, viz.: to regard 1Pe 2:16 as an epexegesis on 1Pe 2:15, not carrying on the construction with an Accusative, but with a Nominative, as already in 1Pe 2:12, and, indeed, even more naturally here, because not the act consequent on , as there on , is specified, but the antecedent state and Christian mode of . For arguments see Wiesinger and Alford.M.] It is different with 1Pe 2:12. Such subjection and true Christian liberty are not irreconcilable antagonisms. For the latter, founded on the redemption through Christ, is spiritual in its nature; it delivers us from sin and error, from the world and the devil, and unites us to God and His word by the bands of love, cf. Joh 8:32; Rom 6:18; Rom 6:22; Gal 5:13; 2Pe 2:19. In the sequel Peter cuts off all misunderstanding and abuse of liberty. The Gnostics abused Christian liberty by the commission of all kinds of infamous and criminal indulgences. The Jews, on the plea of being the people of Gods inheritance, claimed to be free from the laws of the heathen. On this account we read: and not as having [=not as those who haveM.] freedom for a cover of malignity. It is uncertain whether (as Cornelius and others suppose) there is here an allusion to the white baptismal robe, which was also a symbol of the liberty obtained through Christ. = , something spread in order to cover a thing, hence, a cloak, a cover, a veil. Luther says: If Christian liberty is preached, godless men without faith immediately rush in, and claim to be good Christians because they do not keep the laws of the Pope. should not be explained with Wiesinger in the restricted sense of disobedience to the magistrate, but in a wider sense, just as the antithesis is a more general ideal .To serve God, says Augustine, is the highest liberty. What was expected of Israel as a nation (often called the servant of God, Isa 44:1; Isa 44:21; Isa 48:20; Jer 30:10); what Jesus was in a peculiar sense (and Peter calls Him so by preference, Act 3:13; Act 3:26; Act 4:27; Act 4:30), should be realized in every believer of the New Testament.
1Pe 2:17. Honour all men.The chief duties of a good conversation among the Gentiles are now briefly comprehended, according to the several relations in which they stand., Aorist Imper., used of actions that are either rapidly completed and transient, or viewed as occurring but once. Winer 48, 3, a.
All men.Not only the chief, but all men. In your intercourse with equals, show to each the respect you owe them, first, as Gods creatures, Jam 3:9, and, secondly, as having been redeemed by Christ, cf. 1Pe 5:5-6; 1Pe 3:8; Mat 20:26; Mat 23:12; Luk 14:11; Luk 18:14; Luk 22:26-27; Mar 10:43-44. The passage, Psa 15:4, rightly translated, is not in conflict with this exhortation. Paul, in a similar exhortation, takes cognizance of civil position and personal goodness, Rom 13:7. To qualify this passage by limitation is arbitrary. , from , to value, to define and pay the value of a thing or person.
, the brotherhood viewed as a whole, all who are, or are called your brothers, cf. 1Pe 1:22. Because such a disposition of esteem for and brotherly love of all can Only flow from a true relation to God, the next exhortation is: Fear God, cf. 1Pe 1:17. Holy fear of the majesty of God is peculiarly in place, if you are tempted to abuse your Christian liberty. He that fears God, loves his brethren, and embraces all mankind with becoming love, will not fail to render also to kings the honour that is due to them. Calvin. Peter probably recollects Pro 24:21, which defines the same attitude of fearing God and honouring the king. Weiss calls attention to Mat 22:21. [The variations of the Imperative form in this verse are noteworthy and suggestive. , the Aor. Imper., marks the general principle, the following three Present Imperatives define its application in particular relations.M.]
DOCTRINAL AND ETHICAL
1. Peter in the second part of the Epistle, 1Pe 2:11, resumes the thought that believers are citizens of another fatherland, and only strangers here on earth, cf. 1Pe 1:1; 1Pe 1:4; 1Pe 5:10; 1Pe 1:17. This fundamental view of the Apostle runs through the whole Epistle; on it are based the exhortations which follow 1Pe 4:6. It must, consequently, be of the highest importance that we should constantly keep up a lively sense of our status as strangers. It belongs to the most noble and powerful incentives to sanctification, cf. 2Co 5:8; 2Co 5:6; Php 3:20.
2. Holy Scripture wisely prescribes no rules as to the best form of constitution: we learn from the Old Testament that the theocratic form of government is, properly speaking, the institution which corresponds to the will of God; this is also the end contemplated by Christianity. God is to be the all-animating principle in those who gladly obey Him, 1Co 15:28; Rev 21:3; Rev 22:3. But this end can be attained only after Satan has been bound, and after the great separation has been consummated, Mal 4:2; Mat 13:40, etc. Many, impatiently anxious to anticipate the end towards which the development of the Christian Church is being led, rejected existing forms of government. Hence the Apostle exhorts, substantially, that it is the part of true Christians to be subjected to any human institution, whether monarchical, republican or aristocratic. The only limitation set to obedience to the government is its commanding any thing which militates against the clearly revealed will of God. It is not for us to ask how such and such a ruler did acquire his power, whether the constitution of a state be so framed as to contain the fundamental laws of God for the regulation of human relations, (as some try to press the word ), but we must obey for the Lords sake, who says: By me kings reign and princes decree justice. By me princes rule, and nobles, even all the judges of the earth. Pro 8:15-16. All rebellion against the ordained government is to be repudiated, as our evangelical Church has established it from the beginning, contrary to jesuitico-papistical teaching. [Fronmller refers to Germany. Those who wish to see the whole subject illustrated on sound Church principles are referred to the Homilies against Wilful Rebellion in the Book of Homilies, authoritatively set forth by the Church of England, and received by the Protestant Episcopal Church in the United States as an explication of Christian doctrine and instructive in piety and morals.M.] Rieger capitally observes: In the words human institution or ordinance, the Apostle does not deprive governments of the honour that they are the servants of God, Rom 13:1, etc. The state and office of the government are God-derived; they have, indeed, in course of time, manifold human shapes, and in the hands of men have been variously instituted. But even this human element, so far from serving as a pretext for the withdrawal of submission, should rather be a root of patience, gladly to put up with human and inevitable infirmities, even in this respect.
3. The Christian must adapt himself to every form of government, and, as a pilgrim, finds it not difficult so to do.
4. Every government is bound, for its own interest, to punish the wicked, and to protect the good. An unchristian, unjust government is a sore punishment to a country; but there is no greater evil than anarchy, as Sophocles already perceived.
HOMILETICAL AND PRACTICAL
What is necessary to walk as a pilgrim on earth? 1. Abstaining from fleshly lusts; 2. Obeying all human governments; 3. Patiently suffering wrong.Which are the marks that a Christian is a stranger and pilgrim here? Consider, (a) his speech; (b) his carriage; (c) his manners; (d) his aims.The Christian state a continuous warfare, Job 7:1; Psa 24:81. the enemies; 2. the weapons; 3. the victory.Walk as lights in the heathenish-minded world!The manifold days of visitation.The Christians demeanour towards the secular power.How to shut up most effectually the mouth of the ignorant?The Pharisaic hearts that make liberty the cloak of maliciousness.True liberty a blessed bondage before God.The four main points of a good conversation in this world.Why and how we should, as Christians, give honour to all men?
Kapff:What makes up true liberty? 1. To be the servants of God and Jesus; 2. to be subject, for the Lords sake, to all human authority; 3. to lead a good conversation, as strangers in the world.
Staudt:Maintaining the state of strangers: 1. In relation to the flesh; 2. In relation to the world.
Starke:Pilgrim, how long dost thou stay at the inn? Yonder is thy fatherland. Away with the voluptuous joys of the village, through which thou art journeying!He that would be free from the breaking out of the lusts of the flesh, must seize them by the root and choke them in the beginning.Fleshly lusts, though they begin sweetly and are soothing to the heart, are the souls inveterate enemies, and bring forth sin, Jam 1:15; Sir 21:3.Fie! Christians like heathen. Beware and pray, Gracious God, put an end to gross offences.The more a man is surrounded by false, hostile, watching people, the more must he be on his guard, not only to avoid evil, but the appearance of it, 1Th 5:22.The pious have always to endure slander, yet their best defence is not in their mouth or pen, but in their works and deeds, 1Pe 2:15.A Christians holy conversation must also aim at the conversion of others, which is realized in the case of some, 1Pe 3:1.The secular power is as much bound to reward virtue as to punish wickedness, Psa 82:3-4; Pro 20:26.Calumnies are best contradicted, if we prove by a holy conversation that they are untrue.To requite evil with good has generally a good effect.We are free, but not from the law of Christ and God, 1Co 9:21.Christian courtesy tends to good reputation, to the favour and good-will of our neighbour, and to reciprocal good-will and confidence, Rom 12:10.Mark that the fear of God is mentioned first, the honour of the magistrate afterwards, Act 5:29.There are two kingdoms, Gods and the emperors, each must remain within its bounds; God reserves to Himself the soul and conscience; the body, goods and possessions are under the emperors rule, Mat 22:21.
Lisco:Walk, as it pleases God.Which is the deepest foundation of Christian morality?How does a Christians liberty exhibit itself?
Basle Collections:Christian abstinence: 1. its nature; 2. its motives.
[Leighton:
1Pe 2:11. There is a faculty of reproving required in the Ministry, and sometimes a necessity of very sharp rebukes, cutting ones. They that have much of the spirit of meekness may have a rod by them, too, to use upon necessity; but sure the way of meekness is that they use most willingly.It was a very wise abridgment that Epictetus made of philosophy, into those two words, bear and forbear.It was the high speech of a heathen, That he was greater, and born to greater things, than to be a servant to his body; how much more ought he that is born again to say so, being born heir to a crown that fadeth not away! 1Pe 5:4.Fleshly lusts.They war against the soul; and their war is made up of stratagem and sleight, for they cannot hurt the soul but by itself. They promise it some contentment, and so gain its consent to serve them and undo itself; they embrace the soul that they may strangle it.
1Pe 2:12. Mark three things, 1. one point of a Christians ordinary entertainment in the world is, to be evil spoken of; 2. Their good use of that evil, to do the better for it; 3. The good end and certain effect of their so doing, the glory of God.The goodness or beauty of a Christians conversation consisting in symmetry and conformity to the word of God as its rule, he ought diligently to study that rule and to square his ways by it; not to walk at random, but to apply that rule to every step at home and abroad, and to be as careful to keep the beauty of his ways unspotted, as those women are of their faces and attire, that are most studious of comeliness.What have we to do in the world as His creatures, once and again His creatures, His new creatures, created unto good works, Eph 2:10, but to exercise ourselves in those, and by those to advance His glory?that all may return to Him, from whom all is, as the rivers run back to the sea, from whence they came.
1Pe 2:15. Whereas those that have most real goodness, delight most to observe what is good and commendable in others, and to pass by their blemishes, it is the true character of vile, unworthy persons (as flies sit upon sores) to skip over all the good that is in men and fasten upon their infirmities.And this is a wise Christians way, instead of impatiently fretting at the mistakes or wilful miscensures of men, to keep still on in his calm temper of mind and upright course of life and silent innocence; this, as a rock, breaks the waves into foam that roar about it.M.]
[Warburton:
1Pe 2:13-14. Reward cannot, properly, be the sanction of human laws.M.]
[Harrington:To say, because civil magistracy is ordained of God, therefore it cannot be the ordinance of man, is as if you said: God ordained the temple, therefore, it was not built by masons; He ordained the snuffers, therefore, they were not made by a smith.M.]
[Whately:A timely, steady and mild resistance, on legal grounds, to every unlawful stretch of power (as in the well-known case of the ship-money) will prove the most effectual means, if uniformly resorted to, for preventing the occurrence of those desperate and extreme cases which call for violent and dangerous remedies.M.]
[M.:The principle on which we should resist ordinances in conflict with the will of God is fortiter in re sed leniter in modo.]
[Luther:
1Pe 2:16. Christs truth maketh us free, not civilly, nor carnally, but divinely. We are made free in such sort, that our conscience is free and quiet, not fearing the wrath of God to come. This is the true and inestimable liberty, to the excellency and majesty of which, if we compare the other, they are but as one drop of water in respect of the ocean. For who is able to express what a thing it is, when a man is assured in his heart that God neither is, nor ever will be angry with him, but will be forever a merciful and loving Father to him, for Christs sake! This is, indeed, a marvellous and incomprehensible liberty, to have the Most High Sovereign Majesty so favourable to us that He doth not only defend, maintain and succour us in this life, but also, as touching our bodies, will so deliver us as that, though sown in corruption, dishonour and infirmity, they shall rise again in incorruption, and glory, and power. This is an inestimable liberty, that we are made free from the wrath of God forever, and is greatly more valuable than heaven and earth and the created universe. Blessed is the man who is in such a case; yea, blessed is the man whose God is the Lord.M.]
[Olshausen:Without law, or altogether above the law, man can never be, for the law is the expression of the Divine Essence itself.M.]
[Milton:There are
That bawl for freedom in their senseless mood,
And still revolt when truth would set them free;
License they mean when they cry liberty.M.]
[Sanderson:Luther complains of men who would be accounted good Christians merely because they rejected the authority of the Pope; who will do nothing that either the magistrate or God would have them to do; remaining in their old, disorderly nature, however much they may make their boast of the Gospel; and who, as Calvin says, reckoned it a great part of Christian liberty, that they might eat flesh on Fridays.Better is it by voluntary abstinence to part with some of our liberty as to Gods creatures, than by voluntary transgression to become the devils captives.M.]
[Hooker:It was not the meaning of our Lord and Saviour, in saying Father, keep them in Thy name, that we should be careless in keeping ourselves. To our own safety our own sedulity is required.M.]
[Barrow:
1Pe 2:17. Human nature has become adorable as the true Shechinah, the everlasting palace of the Supreme Majesty, wherein the fulness of the Godhead dwelleth bodily; the most holy shrine of the Divinity, the orb of inaccessible light, as this, and more than all this, if more could be expressed, or, if we could explain that text, The word was made flesh and dwelt among us.M.]
[Sanderson:When a piece of metal is coined with the kings stamp, and made current by his edict, no man may henceforth presume either to refuse it in payment, or to abate the value of it; so God, having stamped His own image upon every man, and, withal, signified His blessed pleasure, how precious He would have him to be in our eyes and esteem, by express edict proclaiming, At the hand of every mans brother will I require the life of man; I require every man to be his brothers keeper: for in the image of God made He man.M.]
[The brotherhood.Cf. Rom 16:1; 3Jn 1:8-9. When a Christian entered a foreign city, his first inquiry was for the Church (the brotherhood); and here he was received as a brother, and supplied with whatever could contribute to his spiritual or bodily refreshment. The Church letters, which were as tesserae hospitales, received the name of , epistolae fermatae, because, to guard against counterfeits, they were drawn up after a certain form, ; and also , epistolae communicatoriae, inasmuch as they indicated that the bearers were in the fellowship of the Church. Euseb. 4, 23; Cyprian, Ep. III.; Neander vol. I. 2, p. 280.Sic honorandus rex, ut ne contra Deum peccemus. Chrysostom.M.]
Footnotes:
[23]1Pe 2:11. [Sojourners and strangers; German: guests and strangers.M.]
[24]1Pe 2:11. Tisch., 7th ed., reads , but is well supported. [A. C. L. Syr. Copt. Aeth.M.]
[25]1Pe 2:12. [=good, comely.M.]
[26]1Pe 2:12. [ =in the matter which.M.]
[27]1Pe 2:12. [ =for your good works sake.M.]
[28] 1Pe 2:12. Tisch. prefers . So Cod. Sin. Render which they see, or being spectators of them.M.]
[Cod. Sin. *. sic.M.]
[29]1Pe 2:13. [, Aor. Pass.=be subjected.M.]
[30] 1Pe 2:13. [Human institution; German: ordinance, order.M.]
[, , . Oecum.M.]
[31]1Pe 2:13. [Taking, without the Article.M.]
[32] 1Pe 2:13. [, prcellenti = super-eminent.M.]
[Cod. Sin. omits with A. B. C. al. *.M.]
[33]1Pe 2:14. [=through.M.]
[34]1Pe 2:14. [Well-doers as contrasted with evil-doers.M.]
[35] 1Pe 2:15. [Of the foolish men referred to in 1Pe 2:12.M.]
[Cod. Sin. reads .M.]
[36]1Pe 2:16. [ belongs to , not to .M.]
[37] 1Pe 2:16. [=free, =freedom.M.]
[Translate the whole verse: as free, and not as having your freedom for a cover of malignity, but as the servants of God.M.]
[Cod. Sin. .M.]
[38]1Pe 2:17. [Give honour to all men. Suum cuique.M.]
[39]The readers of this Commentary will pardon my attempt to give currency to a most striking Germanism; I do so on the supposition that every term of speech which sheds light on the workings of the mind and soul, is a most valuable accession to language.M.
[40] is wanting in A. B. C. and other Manuscripts.
1Pe 2:18. [ Cod. Sin.M.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; (12) Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. (13) Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; (14) Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. (15) For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: (16) As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. (17) Honor all men. Love the brotherhood. Fear God. Honor the king. (18) Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. (19) For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. (20) For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.
There is somewhat very affectionate and endearing in this request of Peter. He calls the Church, dearly beloved, to shew the oneness and common interest which the whole mystical body of Christ, whether Apostles, or of the lowest of the people, have together. And by strangers, he means, strangers and pilgrims upon earth. Such should have their affections in heaven, yea, on Christ, carrying all their wishes and purposes, and desires, before them there. They are supposed to know, yea, they cannot but know, that the body of sin and death they bear about with them, while below, hath all its affections opposite to grace. And, under those impressions, to be always upon the watch over the fleshly lusts of the body, which war against the soul. And, above all, to seek the blessed influences of the Holy Ghost, to keep the heart with all diligence, by whom alone the deeds of the body can be mortified, Rom 8:13 .
The argument the Apostle adds to this, from the shame the un – godly will take in beholding the honest conversation of the Lord’s people, is very striking. Though at present they speak against you, as evil doers, they are conscious, at the same time that they accuse you falsely. And, therefore, in the day of judgment, those very actions of your’s, which, contrary to their own consciences, they now speak against, shall be then their greater condemnation, your greater comfort, and to God’s glory. What a spur this is, under God’s grace, to encourage the redeemed of the Lord to an holy life and conversation? The precepts which follow in these verses are too need any comment.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
Ver. 11. As pilgrims and strangers ] Excellently doth Justin Martyr describe the Christians of his time: they inhabit their own countries, saith he, but as strangers; they partake of all as citizens, and yet suffer all as foreigners; every strange land is a country to them, and every country a strange land. (Epist. ad Diog.)
And strangers abstain ] Thoughts of death will be a death to our lusts, Lam 1:9 . Her filthiness is in her skirts, and all because she remembereth not her last end. As the stroking of a dead hand on the belly cureth a tympany, and as the ashes of a viper applied to the part that is stung draws the venom out of it; so the thought of death is a death to sin.
From fleshly lusts ] Those parts in our bodies that are the chiefest and nearest both subjects and objects of lust and concupiscence, are like unto the dung gate, 1Ch 26:16 ; Neh 3:13 , whereby all the filth was cast out of the temple. God hath placed them in our bodies, like snakes creeping out of the bottom of a dunghill, and abased them in our eyes, that we might make a base account and estimation of the desires thereof, as one well observeth.
Which war against the soul ] Only man is in love with his own bane (beasts are not so), and fights for those lusts that fight against the soul. And whereas some might say that other lusts fight against the soul, as well as fleshly lusts, it is answered that other lusts fight against the graces, bat these more against the peace of the soul. (Capell on Temptation.) Take we up therefore that motto of Otho II, Pacem cum hominibus, cum vitiis bellum; Let us quarrel with our faults and not with our friends.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11, 12 .] 1Pe 2:11 , negative, exhorts to abstinence from fleshly lusts : 1Pe 2:12 , positive, to cause the unconverted Gentiles around, by their fair Christian walk, to glorify God .
Fuente: Henry Alford’s Greek Testament
11 .] Beloved (as this word is only found once again in this Epistle, ch. 1Pe 4:12 , we may apply to it Wiesinger’s remark, “The seldomer our Apostle uses this endearing term, the weightier it is where it does occur as the opening of a hortatory discourse”), I exhort you as sojourners (see ref. Eph. and note) and strangers (see on ch. 1Pe 1:1 . This primary and literal meaning of the word is probably the uppermost one here, seeing that the Apostle is speaking of behaviour among the Gentiles. Still, from the more general reference of this first exhortation, the other and wider reference, “quia filii Dei, ubicunque terrarum agant, mundi sunt hospites” (Calv.), must not be left out of sight. These words, . . . , belong, not to , as Huther, al., but to . They form the ground why the readers should abstain, not why the Writer should exhort. In , 2Th 3:15 , we have the other case) to abstain (or, with the reading – , abstain) from the carnal lusts (= , reff. Eph. and 2 Pet.; , Tit 2:12 . Here, it is, from the context, the walking and acting in the indulgence of these lusts which the Apostle is forbidding. See them enumerated in Gal 5:19-21 ), the which ( , not = , but gathers up into a class the and asserts it of all of them that they &c.: thus rendering a reason, ‘quippe qu.’ With , it might have been taken, “from those fleshly lusts, which ” &c.) war (ref. James and Rom 7:23 . “Non modo impediunt, sed oppugnant: grande verbum.” Bengel) against the soul ( , the man’s personal immortal part. as opposed to his body, his in which the , is held in suspension between influences from above and influences from beneath: drawn up and saved, or drawn down and ruined. And among its adversaries are these fleshly lusts, warring against it to its ruin):
Fuente: Henry Alford’s Greek Testament
11 4:6 .] Exhortations to walk christianly and worthily towards and among those without who speak and act in a hostile manner . Hitherto we have seen them exhorted to walk worthily of their calling as distinguished from their own former walk: now the Apostle exhorts them to glorify God before an ungodly and persecuting world.
Fuente: Henry Alford’s Greek Testament
1Pe 2:11 f. indicate generally the subject to be discussed. Beloved I exhort you to abstain from the lusts of the flesh, because they wage war against the soul. Standers and even torments can only affect the body. But the lusts natural or acquired which you have renounced may hinder your salvation, as they have already impeded your mutual love. For the sake of your old friends and kinsfolk refuse to yield to their solicitations. If rebuffed they resort to persecution of whatever kind, remember that it is only a passing episode of your brief exile. Let your conduct give them no excuse for reproach; so may they recognise God’s power manifest not on your lips but in your lives. , not an empty formul but explanation of the writer’s motive. He set before them the great commandment and now adds to it as Jesus did, Love one another as I have loved you, Joh 13:34 . . with . (motive for abstinence in emphatic position) rather than (as , 2Th 3:15 the motive of exhortation is here expressed by .) echoes of 1Pe 1:1 and of 1Pe 1:17 . The combination (= ) occurs twice in LXX (Gen 33:4 ; Psa 39:13 ). Christians are in the world, not of the world. , cf. Plato, Phaedo , 82 C, true philosophers, not for fear of poverty, like the vulgar, nor for fear of disgrace, like the ambitious, but because only so can he, departing in perfect purity, come to the company of the gods”. , the lusts of the flesh . St. Peter borrows St. Paul’s phrase, (Eph 2:3 ), but uses it in his own way in a sense as wide as . (Tit 2:12 ). For the flesh is the earthly life ( cf. Col 3:5 ) the transitory mode of existence of the soul which is by such abstinence to be preserved (1Pe 1:9 ). , because they are campaigning against the soul . ( cf. 1Pe 4:1 f., for military metaphor) perhaps derived from Rom 7:23 , “I perceive a different law in my members warring against ( ) the law of my mind;” cf. Jas 4:1 , the pleasures which war in your members, and 4Ma 9:23 , . . The lusts of this earthly life are the real enemy for they affect the soul. Compare Mat 10:28 , which may refer to the Devil and not to God, and the Pauline parallel, (Gal 5:17 ).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Pe 2:11-12
11Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul. 12Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God in the day of visitation.
1Pe 2:11 “aliens” This OT term speaks of non-residents with limited rights living in a place that is not their home, like Abraham (cf. Gen 23:4; Psa 39:12; Heb 11:13; 1Pe 2:11). Here it is used metaphorically for believers living in the fallen world system.
“strangers” This term implies a short stay (cf. 1Pe 1:1; 1Pe 1:17). This alludes to the fact that believers are citizens of a heavenly realm, not this time-space physical reality only. We are creatures of flesh and spirit (cf. Gen 1:26-27).
“to abstain” This is literally “continue to hold yourself back from” (i.e., present middle infinitive). Believers must continue to struggle with sin and temptation (cf. Romans 7). The battle with evil does not cease at salvation (cf. Eph 6:10-20). In many ways it intensifies. When one believes in and receives Christ he/she is indwelt by the Spirit (cf. Rom 8:9) and given the divine nature (cf. 2Pe 1:4). However, this does not mean that the old sin nature is removed. It is made inoperative by Christ’s finished work on our behalf (cf. Romans 6, see Special Topic: Null and Void).
The rabbis say that in every human’s heart is a black and a white dog. The one you feed the most becomes the biggest. Believers face the continuing choice of seeking the good, dwelling on righteousness, walking in light, or reactivating the old sin nature! Believers are citizens of two realms (fallen human nature and the Spirit, cf. Rom 8:5-17); two ages (i.e., current evil age and the age of righteousness, cf. Tit 2:11-14); which one exerts the most influence?
“from fleshly lusts” The body itself is not evil (Greek thought), but it is the battleground of self-centered and Satanic temptations (cf. Romans 6-8; Gal 5:16-24).
“which wage war” this is a present middle indicative. This war is described in Jas 4:1-4.
1Pe 2:12 “Keep your behavior excellent among the Gentiles” This is a present active participle used as an imperative. Unbelievers are watching! How believers live and react to the common struggles of life are loud witnesses to all who know them. Often our lives speak louder than our words!
“slander you as evildoers” The early Christians were accused of
1. cannibalism (because of the Lord’s Supper terminology)
2. incest (because they loved each other)
3. atheism (because their God was invisible)
4. treason (because they would not serve in the army or pledge allegiance to Caesar)
5. immorality (possibly the holy kiss)
This slander of The Way (cf. 1 Pet. 24:14; Act 28:22) seems to have developed in the pro-Emperor eastern provinces or the Roman Empire (Asia Minor).
“they may because of your good deeds. . .glorify God” How we live as Christians reflects the God we claim to know and serve (cf. 1Pe 2:15; 1Pe 3:16; Mat 5:16; Php 2:15; Tit 2:7-8). The subjunctive mood introduces a contingency. God’s glory is our highest calling and evangelistic mandate (cf. 1Pe 4:11; 1Pe 4:16).
“in the day of visitation” This refers to any time that God draws near, either for blessing or for judgment (cf. Isa 10:3; Jer 8:12; Jer 10:15; Jer 11:23; Jer 23:12; Jer 46:21; Jer 48:44; Jer 50:27; Jer 51:18; Hos 9:7; Mic 7:4). It can be temporal or eschatological (cf. Luk 19:44). Some see this as relating to believers on trial, but in context it seems to refer to any opportunity for the unsaved to hear and respond to Jesus as Savior before they face Him as Judge.
A BRIEF OUTLINE TO THE PRACTICAL SECTION OF 1 PETER
A. Submission to government and community (1Pe 2:13-17)
B. Submission to earthly masters (1Pe 2:18-25)
C. Submission in the Christian home (1Pe 3:1-7)
D. Submission amidst persecution (1Pe 3:8-22)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
strangers. Greek. paroikos. See Act 7:6. Compare 1Pe 1:17.
pilgrims. Same as “strangers”, 1Pe 1:1.
abstain. See Act 15:20.
fleshly. Greek. sarkikos. See Rom 7:14.
war. Greek. strateuomai. See 1Co 9:7.
against. App-104.
soul. App-110.
Fuente: Companion Bible Notes, Appendices and Graphics
11, 12.] 1Pe 2:11, negative, exhorts to abstinence from fleshly lusts: 1Pe 2:12, positive, to cause the unconverted Gentiles around, by their fair Christian walk, to glorify God.
Fuente: The Greek Testament
1Pe 2:11. , dearly beloved) A friendly and well-disposed exhortation.-, I beseech you) So ch. 1Pe 5:1. [A great exhortation, of which the former part begins here; the second part in the middle of 1Pe 2:15, ch. 3. Both parts have , …, ch. 1Pe 2:12, and 1Pe 3:16.-Not. Crit.]- , strangers and foreigners) A gradation: ye are not only as in a strange house, but even as in a foreign city, ye who believe of the Jews and Gentiles. The reason why ye should abstain. Lev 25:23, Septuagint, , ye are strangers and sojourners before Me. Psa 39:12, , , for I am a stranger on the earth and a sojourner, as all my fathers were. Comp. Heb 11:13, note.-, abstain) The Imperative,[17] as ch. 1Pe 5:1-2, I exhort-feed. Thus cohere the words, having your conversation, etc., 1Pe 2:12, and ch. 1Pe 3:7-9, and the word ready [ coming after the previous Imperative, as here], ch. 1Pe 3:15.-, carnal) 2Pe 2:10; 2Pe 2:18.-, war) Not only do they hinder, but attack. A fine word.
[17] Not the Infinitive , as B Vulg. and Rec. Text. But in AC, both Syr. Versions, Memph. and Cyprian.-E.
Fuente: Gnomon of the New Testament
1Pe 2:11-12
1. CONDUCT BEFORE UNBELIEVERS
1Pe 2:11-12
11 Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; –Here, quite obviously, is the beginning of a new section of the epistle. Somewhat after the fashion of Paul who often ranged widely over the whole of the scheme of redemption, only to return to the starting point from which to launch a new survey, so here, Peter returns to that point in his letter when he addressed the “elect sojourners of the Dispersion” (verse 1 of the first chapter), from which to begin the practical portion of the epistle which follows. To this point Peter had given particular emphasis to the manner of life which should characterize his readers in view of their relationship to God; here he exhorts them to walk worthily and godly before unbelievers and their persecutors.
The section begins with a term of endearment. “Beloved,” as a form of address, often occurs in the New Testament (1Co 10:14; 1Co 15:58; 2Co 7:1; 1Jn 3:2, etc.), though only once more elsewhere in the epistle. (4:12.) The term reveals the warm affection Peter felt for his readers, his good will in their behalf, and the close and intimate relationship he sustained toward them.
The exhortations which follow take the form of an entreaty “I beseech you . . .” The word “beseech” (parakaleo, to call to one’s side and tenderly admonish, thus, to entreat, to exhort, to plead with) suggests the tenderness which characterized the approach of the apostle to the matters to be discussed.
Those thus addressed were regarded as “sojourners and pilgrims.” (A sojourner (paroikos) is one who lives as a foreigner in a strange land; a pilgrim (parepidemos) is one who remains in a place but a short while, as a traveler on a journey. Here, and in Eph 2:11, the meaning is metaphorical and describes the Christian who, though resident on the earth, has his real and permanent home in heaven. Though sojourning on the earth, he dwells there as a temporary tenant only, his citizenship being in heaven (Php 3:20), whence he derives his rights, privileges, laws, etc. The more nearly he conforms to the laws of the kingdom in which he has citizenship, the more apparent becomes the difference which obtains between himself and those of the land in which he sojourns; being a citizen of that, he is alien to this; and because his life is dedicated to him who reigns above, he must ever be on guard against the evil influences of him who is the prince of this world. (Joh 12:31.) Such has ever been the attitude of God’s faithful. Abraham “became a sojourner in the land of promise, as in a land not his own”; and the patriarchs “confessed that they were strangers and pilgrims on the earth.” (Heb 11:9; Heb 11:13.) Such a relationship sets up obligations and establishes responsibilities. Christians, being strangers in the world, are (a) not to partake of the customs and characteristics peculiar to it (1Jn 2:15; Jas 4:4); and (b) not to offend unnecessarily those among whom they dwell (c) in addition, they are to seek the good of those about them, and encourage them also to look “for the city which bath the foundations, whose builder and maker is God.” (Heb 11:10.)
Because such a relationship obtains, Christians are to “abstain from fleshly lusts which war against the soul.” “Abstain” (apecho, to hold back from), here, present, middle, infinitive thus to keep constantly holding one’s self back from fleshly lusts, as a constant, ever-present duty. The fleshly lusts are all evil desires, the effect of which is to war against the soul, i.e., against the best interests of the soul; and the word “war” (present, indicative middle of strateuo) does not mean merely a state of antagonism, but rather a constant, active, aggressive conflict which must be evermore resisted. See Gal 5:16-24 for a graphic description of this warfare by Paul. The “soul,” in this passage, is man’s higher nature, embracing the spirit, the immortal part of man directly derived from God. (Heb 12:9.)
12 Having your behavior seemly among the Gentiles;–This subdivision of the epistle, consisting of verses 11, 12, contains two general exhortations, the first negative, the second positive. Through abstinence from the fleshly lusts mentioned in verse 11, these addressed by Peter were, by their godly conduct to silence the mouths of their accusers and prompt them to glorify God. Here, the word “Gentiles” embraces the unconverted heathen resident in the provinces of Pontus, Galatia, Cappadocia, Asia and Bithynia (1:1), and is figuratively used to designate the ungodly world in the midst of which the Christians of these provinces lived. “Seemly,” sometimes translated good, and at other times comely, means more than mere moral rectitude. It also includes that which is beautiful, harmonious, lovely, and symmetrical. Works, in order to be good in God’s sight, must also be beautiful; and it matters not how much one’s life may conform to the laws of morality and right, it is imperfect unless it also measures to the law of beauty, i.e., to beautiful and lovely conduct. We are just as obligated to make our lives attractive and beautiful to others as we are to make them pure. He who exhibits a stern and unbending disposition; though his life be an exemplary one, is lacking in the qualities which are described in the Bible as good. (Mat 5:16; Mat 26:10.)
That, wherein they speak against you as evildoers,–“Wherein,” i.e., in the very matter in which they speak. The speaking designated is critical and adverse, literally “to speak down,” and to find evil satisfaction in such criticism. In spite of such Peter admonished his readers to live so circumspectly that their accusers would be able to see in their conduct occasion not only to reverse their opinion, but actually to glorify God in so doing. It is worthy of note that the word “evildoers” is the same as that which the chief priests applied to our Lord, and in thus being stigmatized, they were but suffering the same calumnies as the Saviour. (1Pe 2:21.) The disciples of the period in which Peter wrote, and for many years afterward, were subjected to the most bitter calumny and the severest sort of persecution. They were charged with “turning the world upside down,” with acting contrary to the decrees of Caesar, and with blaspheming the names of the popular gods and goddesses of the day. Unbelieving Gentiles, encouraged and led on by Jews, were most active in leveling false charges against the saints, charges based on numerous grounds. On political considerations they were charged with being enemies of the government (Act 17:6-7) on religious considerations as opposed to the prevailing idolatry (Act 19:27-29); on business grounds as having interfered with the manufacture of idols; and on ethical considerations as having sought to abolish the customs and practices of the day. They were, by their enemies, held responsible for, and blamed with, all the national evils of the day. Wrote Tertullian (born about 160 A.D., died between 220 and 240 A.D.), “If the Tiber rises to the walls of the city, if the Nile does not irrigate the fields, if an earthquake takes place, if famine or the pestilence arise, they cry forthwith: Away with the Christians to the lions.” Heathen writers, when not possessed of the bitterness of spirit and maliciousness of heart characteristic of those actively engaged in persecution of the church, were led by the popular feeling to speak of them in similar contemptuous vein, and to join in the condemnation which all but universally prevailed during the early years of Christianity. Tacitus, Suetonius, and Pliny–all prominent and well-known Roman authors and historians–imbibed the prevalent spirit and described the early Christians as being possessed of a perverse and excessive superstition, wicked and deadly in its nature. In suffering such the disciples were simply experiencing that which Jesus had predicted would come to pass, and were following in his own footsteps, in demonstration of the adage that the servant is not above his lord.
They may be your good works, which they behold, glorify God in the day of visitation.–“By your good works” is, literally” “out of your beautiful deeds.” Here, again, it should be observed that the word translated “good” is that which is not only morally right, but beautiful, orderly, harmonious. These beautiful deeds their enemies “behold” (epopteuontes, present active participle of epopteuo, to scrutinize minutely, to examine carefully), on examining until, though their original motive was to find occasion for further accusation, they are led from such minute scrutiny to reverse their attitude and glorify God “in the day of visitation.” The design of beautiful conduct on the part of Christians is, therefore, that God should be glorified and his name made great in the earth. To this end Jesus taught the disciples, “Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.” (Mat 5:16.) Thus, the ultimate design of such conduct is not to attract to oneself honor and praise, but that God may be honored and glorified among men. As praise bestowed on a child because of its pleasing manners and obedient conduct is, in reality, praise given to the parents for the training and instruction which produced such obedience, so when men praise the good works of Christians, they are actually praising and honoring the name of him who is the author of such works.
The phrase “day of visitation,” with slight variation, occurs in Luk 19:44. “Visitation” (Greek, episkopes) is derived from the same source from which our words bishop and overseer come. Peter’s use of the phrase was doubtless prompted by his remembrance of the Lord’s use thereof (“Because thou knewest not the time of thy visitation,” Luk 19:44), where it is applied to the time when God comes to oversee his people, not only to rebuke them, but to bring them, if possible, to repentance; and such appears to be its meaning here, expanded to include his coming in providence to all men, and in all the ways in which his gracious influence is wrought upon the world of mankind. It was thus the expressed hope of Peter that the godly conduct of the disciples to whom he wrote would be the means of influence for good in inducing many of the unbelievers who had formerly been their traducers and accusers to turn to God in penitence as they learned more and more of the salvation which had been vouchsafed to men. The context and the similarity which obtains between this phrase and the Lord’s use of it prompts us to conclude that the “visitation” here was a coming in grace, rather than of judgment, as the term sometime means. Though God “visits” men with judgment, he also visits them with salvation. (Psa 106:4.)
Commentary on 1Pe 2:11-12 by N.T. Caton
1Pe 2:11-Dearly beloved, I beseech you.
The appeal is urgent and tender-I beseech you. Strangers and pilgrims. This the people of God while on earth must continue to be. We are strangers here; we are traveling, as pilgrims do, to another country, to the heavenly country. Why appeal to such? Why exhort to abstain from fleshly lusts? Which war against the soul.
The natural disposition is to acquire earthly possessions, amass riches and engage in earth’s pleasure. These, the apostle would have them understand, are deadly enemies to the soul, to purity of life, and obstacles to the upbuilding of the Christlikeness. They should abstain from these because they war against the soul. Strangers and pilgrims must leave these all behind when they pass into that heavenly country. Why not, then, abstain?
1Pe 2:12-Having your conversation honest among the Gentiles.
Conversation; that is, your behavior, your conduct. Let that be proper, honest, right and comely.
1Pe 2:12 –Speak against you as evil-doers.
This they do. They blaspheme the blessed Master and spread calumnies concerning his cause and people, but if your conduct be such as your profession commends, those that speak against you may, by your good conduct and works, be induced to glorify God in the day of visitation. That is, in the day of persecution, they may acknowledge the truth as to your good conduct. This proved to be the case in the persecution in the days of Pliny. The fortitude exhibited by the persecuted ones attracted his attention, and he was induced to await the emperor’s advice. And the patience of these sufferers for their faith made such an impression upon the heathen who witnessed their fidelity that they embraced the gospel.
Commentary on 1Pe 2:11-12 by Burton Coffman
1Pe 2:11 –Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul;
Beloved … This term of endearment carries with it a certain feeling of concern and pity, for no one knew any better than Peter the fury of the gathering storm that was so soon to break over the defenseless heads of the Christians.
I beseech you as sojourners and pilgrims … Like the overture to a great opera which gathers the dominating strains of the whole production, these words suggest the tragedy that lies so close at hand. “These words, when compared with Psa 39:12, Septuagint (LXX), from which Peter drew them, prepare for the description of distress which is to follow.”[31] For more comment on “sojourners,” see under 1Pe 2:11. The word “pilgrim” means primarily, “one who journeys.”
Abstain from fleshly lusts, which war against the soul … There ar two reasons assigned in this verse to support the renunciation of fleshly lusts: (1) the readers are sojourners, and (2) the lusts make war against the soul. The metaphor of warfare is an apt one for the Christian life. That life is a constant struggle against many enemies, both within and without. The social order itself is basically hostile to Christianity, and the inward desires of the flesh and of the mind also constantly tend to erode spirituality.
ENDNOTE:
[31] A. J. Mason, op. cit., p. 405.
1Pe 2:12 –having your behavior seemly among the Gentiles; that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation.
The winning of acceptance in a hostile environment is here held forth as the motivation for righteous behavior in the midst of the alien Gentile population.
They speak against you as evil-doers … Already, despite the fact of the first great Roman persecution being yet a little while in the future, there were widespread antagonisms vented against Christians in the form of every kind of slander and reproach. Why? The Christians were the noblest, purest and most lovable people ever to appear on earth, and yet they were hated. Why? “Christianity by its very essence opposed the vanities of paganism at every turn.”[32] Like ancient Noah, the very purity of their behavior “condemned the world” (Heb 11:7), and that was reason enough for the world’s hatred. There was a double source of hatred for Christians, their model demeanor being one, and their also being widely confused with the Jews another. The Jews themselves were hated and expelled from Rome in apostolic times, and many vile slanders against them were circulated in connection with such displacements. Many of the people identified Christianity as a form of Judaism and therefore transferred to them the existing hatred of the Jews. Regarding the nature of slanders against the church, Barclay pointed out that:
They were accused of cannibalism …, this took its rise from a perversion of the words of Jesus, “This is my body … this is my blood, etc.” They were accused of killing and eating a child at their feasts.
They were accused of immorality and incest. The famed Agape, or love feast, was misrepresented as a sensual orgy.
They were accused of turning slaves against their masters.
They were accused of “hatred of mankind.”
They were accused of disloyalty to Caesar, due to their refusal to worship the emperor.[33]
By your good works which they behold … “The good works here were not what are commonly called acts of benevolence.”[34] The thing which the non-Christian beheld was the beautiful moral conduct of the Christians, emphasized by their adamant refusal to indulge in the sensualities of paganism.
May glorify God … Peter had learned his lesson at the Master’s feet, because Christ himself taught this same principle in the sermon on the mount (Mat 5:16).
In the day of visitation … Whether the day here is understood as the final judgment, or some time of future conversion, it yields the same basic meaning; because “The glorification of God on the day of judgment would presuppose their previous conversion.”[35]
As Barclay said of this verse:
Here is our challenge and our inspiration. It is by the loveliness of our daily life and conduct that we must commend Christianity to those who do not believe,[36]
[32] Stephen W. Paine, op. cit., p. 975.
[33] William Barclay, op. cit., p. 203.
[34] A. J. Mason, op. cit., p. 406.
[35] Raymond C. Kelcy, op. cit., p. 54.
[36] William Barclay, op. cit., p. 204.
Fuente: Old and New Testaments Restoration Commentary
The Christian Pilgrims Walk
1Pe 2:11-17
Strong desires must be kept under the stronger hand of the Christian soul-not extirpated but turned into right directions as Gods providence points the way. Our desires ultimately rule our prayers and our life. We must therefore keep them above all else, for out of the heart are the issues of life. Cleanse thou the thoughts of our heart by the inspiration of thy Holy Spirit, that we may perfectly love thee. God does not wish the extirpation of any element of our nature, but its consecration. We must not allow wrong things; and we must not allow the abuse or excess of right ones. The silent witness of a holy life or a well-ordered home is of incalculable worth. Oh that people in contact with us may turn from us to glorify God! See 1Pe 2:12.
Though we do not belong to this world, but are passing through it to our home, we should show ourselves willing to conform to the institutions and customs of the world around us, so far as we can do so without injury to conscience or betrayal of the rights of Christ.
Fuente: F.B. Meyer’s Through the Bible Commentary
III. CHRIST THE PATTERN FOR HIS SAINTS
CHAPTER 2:11-3:9
1. Abstinence and submission (1Pe 2:11-17)
2. Christ the pattern for those who suffer (1Pe 2:18-25)
3. Glorifying Christ in the marriage relation (1Pe 3:1-7)
4. True Christian character (1Pe 3:8-9)
1Pe 2:11-17
The first exhortation is addressed to them as strangers and pilgrims. Such all true believers are. Because we belong to a heavenly home we cannot be at home in a world which lieth in the wicked one, which has cast out the Lord of glory, and which continues to reject Him. And it is only as a stranger here that we can do what we are exhorted to do, to abstain from fleshly lusts which war against the soul. If our heart is where He is, if our affections are set upon the things on high, if we lose sight of the vain things which charm the natural man, and we realize in faith the heavenly calling and the heavenly home, then we shall not fight the lusts of the flesh, but willingly and joyfully abstain from them, fleeing them, as Paul exhorted Timothy.
A general exhortation follows. Their conversation is to be honest among the Gentiles who often spoke of them as evil-doers, accusing Christians of their own shameful conduct, as unsaved Gentiles, so that it might bring reproach upon that worthy Name. By their godly lives the Gentiles should see their good works and when the day of visitation came, they would then glorify God. Does this mean a visitation in judgment, or the visitation in grace? It means the latter, though a visitation by the chastening hand of God is not excluded. When sorrows come, when earthly hopes are blasted, when sickness makes the enjoyment of the material things impossible, then the unbelievers often turn to the people of God for help and comfort, the grace of God will then be manifested in the day of visitation; this glorifies God.
Exhortation to submission is linked with this. Submit yourselves therefore to every ordinance of man for the Lords sake, whether unto the king as supreme; or to governors as sent by Him for the punishment of evil-doers, and for the praise of them that do well. We must remember that the kings and rulers mentioned here, under whom these believing Jews lived, were heathen and idolators. Yet they were to obey and to manifest patient submission. The exhortation has a special meaning for them as Jews, for naturally they were a rebellious people. The exhortation given to them before their captivity in Babylon, to seek the peace of the city where they would dwell has generally been disobeyed. These believing Jews probably were tempted to resist the powers which ruled. (It is a significant fact that many of the radicals, anarchists, or as they used to be called in Russia, nihilists, are apostate Jews. Many of the persecutions of the Jews, in which the innocent have to suffer with the guilty, are produced by Jews meddling with the politics of the nations among whom they are strangers and trying to overthrow these governments.) Therefore the exhortation to submit for the Lords sake, though there are limitations to such submission. Such submission is the will of God, that with well-doing ye may put to silence the ignorance of foolish men. Brief, but weighty, exhortations follow.
1Pe 2:18-25
The exhortation after that is addressed to the servants, that is, to those Jewish believers who were slaves. To such the choicest words are addressed, God knowing that His own beloved Son had been on earth as a servant, that He was here not to be ministered to, but to minister and to give His life as a ransom for many. They were in the blessed position to follow His steps. But the exhortation does not mean servants or slaves exclusively, it is written for all believers. For this is acceptable, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it if, when ye sin, and are buffeted for it, ye take it patiently? but if, when ye do well and suffer, ye take it patiently, this is acceptable with God. To suffer wrongfully and take it patiently, without murmuring and without strife, is whereunto believers are called. It is then that they can show forth His excellencies and follow after Him. Because Christ also suffered for you, leaving you an example that ye should follow His steps. And what an example has He left for us? He was the holy, spotless Son of God. Suffering for His own sins was an impossibility, for He was spotless. He knew no sin, neither could He sin. Yet He suffered. Who did no sin, nor was guile found in His mouth; who when reviled, He reviled not again; when He suffered, threatened not; but committed Himself to Him who judgeth righteously.
Such is the pattern. But there is more than that. He knew no sin, did not sin and all His suffering, the shame and the suffering connected with the cross, was on account of our sins. Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness; by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls. The rendering, or, rather, paraphrase, some have adopted that Christ bore our sins up to the tree is erroneous and misleading. Our Lord did not bear our sins in His holy life before the cross, but He bore them on the cross, in His own body. And He bore them that we, being dead to sins, not as revealed in Romans to sin, but to sins, that is, the practical giving up of our own wills, should live unto righteousness.
The fifty-third chapter of Isaiah is used by Peter in this paragraph. There it is written: By His stripes we are healed, and the confession, all we like sheep have gone astray. Of late the so-called divine healers, men and women who claim gifts of healings, if not gifts to work miracles, speak of the sentence, By His stripes we are healed, as meaning the healing of diseases. They claim that Christ died also for our bodily ills and that the stripes laid upon Him were specifically for the healing of our bodies, which Scripture so clearly states are dead on account of sin. This is a most dangerous perversion of the truth. Christ died for our sins according to the Scriptures, but nowhere is it written that He died for our bodily diseases.
These believing Jews were in possession of the truth as revealed in Isa 53:1-12. They foreshadow that other Jewish remnant of the future which will some day use the fifty-third chapter of Isaiah as their great confession of Him whom they despised and rejected, and by whose stripes they also will be healed. Then Peter speaks of our Lord as Shepherd, the Shepherd who died for the sheep, the great Shepherd brought again from among the dead. He loves His sheep and shepherds them. Bishop means overseer. He is the only Bishop, who watches over all and guards all His blood-bought sheep.
1Pe 3:1-7
The practical exhortations are now extended to the marriage relation, how wives and husbands should be royal priests, showing forth His excellencies in their divinely sanctioned union, as man and wife. The wife is mentioned first, for her place is the highest, the place of submission, which in Gods eyes is the place of honor. The case of a wife is stated who has an unbelieving husband. Is she to submit to him, who is an unbeliever? Must she be obedient to such a one? How often wives placed in this position have listened to the evil councils of others, and, instead of submitting to the demands of an unbelieving husband, have resisted him, and as a result misery came upon them. Let it be noticed that the Holy Spirit insists on obedience; the fact of the disobedient husband is given as a reason for submission. Then there is a promise. The unbelieving husband is to be won without the Word, that is, without preaching in a public service, by the godly life of meekness and submission of the believing wife. This is the advice of the Holy Spirit, and many times the promise given to the believing wife has been made good.
Furthermore, there is a word concerning dress. The adorning is not to be outwardly in braiding of hair, wearing of gold, or putting on of apparel, but inwardly, the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which in the sight of God is of great price. The positive side is emphasized more than the negative. The greatest ornament a woman can wear is a meek and quiet spirit, for it shows that in manifesting meekness and quietness, they learned and received from Him, who on earth was meek and lowly of heart. This applies to every believer likewise. Wherever a meek and quiet spirit is manifested God is well pleased with it. What a contrast with the conditions in the world today. Women claim equality with men; in every walk of life they clamor to be heard; the female sex is breaking down the barriers set by the Creator and the Redeemer, demanding leadership in every sphere. The result will be disaster. But it must not be overlooked that here is also exhortation for the Christian woman to dress outwardly as becomes a follower of the Lord Jesus Christ. There should be a difference between the daughters of the world and those who are Christs. On the other hand, shabbiness of dress, an unclean appearance, is no more an honor to the Gospel, than a dress which is after the latest fashion of the world.
And the husband is exhorted next. He is not told to claim submission, or to insist upon it as his peculiar right. He is exhorted to give the wife honor as the weaker vessel, hence he must show to her, as the weaker one, kindness, tenderness, consideration and loving sympathy, as we read in Ephesians: Husbands, love your wives as Christ loved the church. The believing husband and the wife are heirs together of the grace of life. Where this is practised there will be sweet companionship and fellowship in the Lord, nothing hindering them from bowing the knees together in His presence, expressing together their praise, their mutual needs and those of others.
1Pe 3:8-9
General exhortations follow. What is found in these two verses constitutes a true Christian character.
Fuente: Gaebelein’s Annotated Bible (Commentary)
I beseech: Rom 12:1, 2Co 5:20, 2Co 6:1, Eph 4:1, Phm 1:9, Phm 1:10
as: 1Pe 1:1, 1Pe 1:17, Gen 23:4, Gen 47:9, Lev 25:23, 1Ch 29:15, Psa 39:12, Psa 119:19, Psa 119:54, Heb 11:13
abstain: 1Pe 4:2, Luk 21:34, Act 15:20, Act 15:29, Rom 8:13, Rom 13:13, Rom 13:14, 2Co 7:1, Gal 5:16-21, 2Ti 2:22, 1Jo 2:15-17
war: Rom 7:23, Rom 8:13, Gal 5:17, Gal 5:24, 1Ti 6:9, 1Ti 6:10, Jam 4:1
Reciprocal: Gen 21:34 – General Gen 39:10 – or to be Gen 39:12 – and he left Exo 18:3 – Gershom Lev 15:16 – General Lev 15:18 – the woman Lev 15:24 – General Deu 27:9 – this day Pro 7:26 – General Isa 52:11 – touch Jer 35:6 – Ye shall Jer 35:7 – all Rom 6:12 – in the lusts 1Co 1:10 – I beseech 1Co 6:18 – Flee 1Co 9:27 – I keep 1Co 10:14 – my 2Co 10:1 – beseech Eph 2:3 – in the Phi 2:12 – my beloved Col 3:5 – evil Tit 2:12 – denying Jam 1:21 – lay 1Jo 2:16 – the lust of the flesh
Fuente: The Treasury of Scripture Knowledge
FLESHLY LUSTS
Abstain from fleshly lusts, which war against the soul.
1Pe 2:11
A fleshly lust is either the desire for anything inherently sinful, or the inordinate and excessive appetite for anything inherently harmless or indifferent. The attribute fleshly points to the origin and sphere and aim of such lusts. A list of them in Gal 5:19-21. Being fleshly, they cannot but war against the soul. They war against the body in many instances, but their worst influence and most pernicious is on the spiritual nature of man.
I. Indirectly they act on body and mind.Close connection between soul and body through the mind. A healthy soul depends much on a sound mind in a sound body. Fleshly lusts injure the body beyond the natural power of toleration, partially or totally, temporarily or permanently. The state of the body affects the mental powers in their exercise correspondingly, enfeebling thought, indisposing to thought, absorbing time for thought, narrowing the inlets of light and truth and grace to the soul.
II. In their direct influence
(a) They blunt conscience and stifle its faithful warning, and demoralise.
(b) They separate the soul from God and that fellowship which is its true life. Under shame and fear men hide from God, feeling that they cannot have fellowship with Him and keep their lusts. Withdrawal from God is deadly to the soul.
(c) They whet the appetite for repetition. They grow by what they feed on, demand fresh gratification. They raise distracting, exhausting, painful strife if satisfaction be denied; absorb the souls energies in resistance; monopolise time, thought, attention, and moral power; all which should have been devoted to other duties. It is at the souls expense that resistance is made, at the expense of higher duties, and with the loss of opportunities for positive progress. If not resisted they enslave the soul and take the pith out of it. With every gratification so much moral strength passes over from us into that which masters us, and the power of resistance is gradually but surely lost.
(d) They inflict future and eternal injury. Sowing to the flesh, so as to be the hopeless slave of corruption, must inevitably lead to exclusion from the holy kingdom. Lusts indulged in lessen the capacity of the soul for God, and give a believer a lower place in heaven than he would otherwise have. Part of the misery of the lost may be the perpetual mastery of these lusts, the perpetual check of an awakened conscience, and the absence of material for gratification. The warning is addressed to Christians as strangers and pilgrims passing on to eternity. Their safety lies indeed in the grace of God, but it lies, too, in their abstinence.
Fuente: Church Pulpit Commentary
1Pe 2:11. Strangers and pilgrims is explained at chapter 1:1. Fleshly is defined by Thayer at this place, “Having the nature of flesh,” and he explains it as follows: “Under the control of the animal appetites; governed by mere human nature and not by the Spirit of God.” Peter confirms this definition and explanation by saying which war against the soul.
Fuente: Combined Bible Commentary
1Pe 2:11. Beloved, I beseech you as strangers and sojourners. The injunction is given in terms of tender urgency. The opening designation occurs no less than eight times in the Epistles of Peter, and in every case except the present the A. V. translates it simply beloved, not dearly beloved. Paul has a peculiar fondness for it (cf. Rom 12:1 ); 1Co 10:14; 1Co 15:58; 2Co 7:1; 2Co 12:19; Php 2:12; Php 4:1 ). Here, as also at 1Pe 4:12, the direct and appealing address marks a turning-point in the Epistle. The verb, too, embraces at least the two ideas of beseeching and exhorting and is variously rendered in different connections by the A. V. call for (Act 28:20, etc.), entreat (Luk 15:28, etc.), beseech (Mat 8:5, etc.), desire (Matt 28:32, etc.), pray (Mat 18:32, etc.), exhort (1Pe 5:1-2), comfort (Mat 2:18, etc.). They are appealed to in the character of strangers and sojourners; of which terms the latter is the one used in the first designation of the readers (see note on 1Pe 1:1, and compare specially Psa 39:12), and conveys a somewhat different idea from the pilgrims of the A. V., while the former denotes properly residents without the rights of natives. They have manifestly the metaphorical sense here, applicable to all believers as citizens of heaven. It is doubtful whether any distinction between them is intended here, although Bengel discovers a certain climax in them, Christians being described by the first as distant from their own house, and by the second as distant even from their own country. Former exhortations were grounded on their being children of obedience (1Pe 1:14); these which follow are grounded on their being children whose home is not where temptation works.
to abstain from fleshly (or, the fleshly) lusts. The lusts are, as in 1Pe 1:14, not merely the fetid sensualities which had attained such monstrous strength in the heathenism of the time (though these may well have been particularly in view), but all inordinate passions and desires, all that would come within Pauls enumeration of the works of the flesh (Gal 5:19-21), or Johns description (1Jn 2:16) of the worlds accursed trinity (Leighton). They are called fleshly (cf. Pauls worldly lusts, Tit 2:12, and lusts of the flesh and of the mind, Eph 2:3), as being rooted in, and affected by the quality of, the flesh or nature of man, both physical and psychical, as now depraved. When Paul (Rom 7:14) speaks of himself as carnal, he uses a still stronger form of the adjective, one denoting the personality as more than of the quality of the flesh,as having the flesh for the substantial element of its being.
which war against the soul. The which might be rendered as they. Peter, as the particular pronoun indicates, does not signalize certain lusts, namely, those which war against the soul, but takes fleshly lusts as a whole, and describes them as being all of a quality hostile to the soul, and this quality in them he makes a reason for abstaining from them. They may work in our members (Rom 7:5), consume our strength, and injure us in our interests, but the soul, the very centre of the personal life, is the object of their assault. The verb is nowhere used again by Peter in this figurative sense of carrying on a warfare (not merely = besieging), but has a similar sense in 2Co 10:3; 1Ti 1:18; Jas 4:1.
Fuente: A Popular Commentary on the New Testament
Division 3. (1Pe 2:11-25; 1Pe 3:1-9.)
The glorifying of God in the manifestation of the character of a people sanctified to Him.
We come now to the practical exhortations which naturally result from these, the witness that indeed this people, chosen of God, are chosen through sanctification of the Spirit to obedience. It is that which makes this third division take the place of what one would naturally think to be a fourth, but it is characteristic of the way in which Peter is speaking. As a people sanctified unto obedience, they are revealed in the obedience itself.
1. The apostle begins here by addressing himself to those who, he reminds them, are strangers and sojourners in another way now than as scattered from the land of Israel. They belong to heaven, and are therefore strangers and sojourners upon earth; strangers, in the first place, as those who have believed in a crucified Lord; to whom, therefore, the world is crucified by His cross. They are separate in spirit from those who have seen the Father in the Son of God, and have seen Him but to hate Him -strangers in heart, therefore. It is a joy for them to know that they are but sojourners in a world which has this character; and yet, alas, they find in themselves a link with that world from which they have turned. There is that in themselves which is against themselves, according to the character which they have embraced in heart and desire. Peter does not speak of the flesh itself as Paul does, but he realizes lusts which are fleshly -which can be, alas, so easily awakened even in the children of God when their eyes are turned, though but for a moment, from that glory of God to which they really belong, and which robs all other things of glory. These fleshly lusts, therefore, war against the soul. He does not bid us, let us remember, war against them, however. We may have, as we have seen abundantly elsewhere, to fight perforce such a battle when we have allowed ourselves to be entangled by things around, the eye affecting the heart; but that which he exhorts us to is to “abstain,” to “hold off,” from things like these, as those who have their portion elsewhere, a portion which they have only to enter into by the power of the Spirit of God to find it, in all its power, to satisfy the soul, and thus to deliver from all lusts that can arise.* Thus will those who are strangers and sojourners have witness from such as are outside of their own blessed hopes. Such may, indeed, falsely accuse them as evil-doers for the faith they have, and yet learn in the good works which faith produces, to glorify God in the day of their own visitation -in the time when sorrow and desolation come in upon their earthly hopes and enjoyments, and leave them just such wrecks as God’s grace, nevertheless, delights to take up, the beggar from the dunghill to set him upon a throne of princes. Here is the mercy of God hidden in His very judgments themselves, which would thus turn men, as it were perforce, to Him who alone can help them, and conquer them by His goodness for Himself.
{*The Old Testament type illustrates this (Exo 17:1-16). The flesh in the children of Israel leads them to murmur and complain because of the trials of their pilgrim way. Then came Amalek (fleshly lusts) and fought against them. We read too (Deu 25:17-18) that it was against the feeble laggards in the rear that Amalek fought. It is when we lose the vigor of our pilgrim character and begin to lag and falter that we are assailed by fleshly lust. Those who, like Paul, press on after what is before, have little trouble with the flesh, though they will have conflicts with Satan. Abraham in pilgrim isolation from Sodom has no conflict on his own account with the kings who have captured the laggard Lot, but he can and does go into a conflict with the enemy to rescue his kinsman. But the nature of the conflict is changed. It is one thing to fight fleshly lusts in ourselves, and quite another thing to deliver our brethren. The great remedy for such encounters as that of Exo 17:1-16 is to maintain our character as “strangers and pilgrims.” -S.R.}
Christians are therefore to submit themselves to every institution of man for the Lord’s sake. Peter points out, as Paul does, that the powers that be, whatever the character of those who may be holders of the power, are yet sent “for the punishment of evil-doers and the praise of those who do well.” The mercy of being delivered in this way from the anarchy which would otherwise rule is a thing undoubted. Thus, it was the will of God that they should be subject in well doing, thus putting to silence the ignorance of foolish men; free indeed, not fettered by any constraint of this kind, while they recognized God’s rule in all, most free when they were most fully the bondmen of God. Thus, also, they were to “honor all men,” men as men, men in the character which God has given them as His creatures, men as the representatives of God. on earth, however far they might in fact have departed from this. How important to realize this honor to be given to manhood, even in the most utterly reprobate, this respect to be shown to that which they themselves do not respect; and how helpful as a spirit of recovery, such as God would use us for, thus to own something in all to which we may appeal, and by which we may, through God’s grace working in it, raise them above themselves! If they have fallen, in fact, to beasts, they yet are not beasts; and the very penalty which they bring upon themselves is itself a witness of the higher destiny for which God meant them, and of that in themselves against which they are thus sinning. It is striking that in the midst of such thoughts (and with what relief of heart it comes!) the apostle reminds us here that there is now in God’s goodness a brotherhood among men, originally fallen from God as these, yet now where the affections may go freely forth, and where manhood rises up to that which was God’s original thought for it! Yet here also, as we know, we may, and do, find contradictory things which make an exhortation to “love the brotherhood” not without meaning. We are not just to love our own particular friends among these, or those bound to us by any narrower ties, or even those who approve themselves by their ways, however much we are called to give these special recognition; yet we are to “love the brotherhood,” the children of God as such. If we love Him that begat, we shall love also those that are begotten of Him.” But this is, as it were, a parenthesis in what is said here. The apostle returns to it to join together the fear of God and the honor due to the king. These two come, in fact, together. It is the fear of God which is shown in honoring those who are put in office by Him: “For the powers that be are ordained of God.”*
{*It may not be amiss to suggest how unfitting, in the light of this scripture, is all that spirit of criticism and disrespect of the rulers, which is so common today. To speak evil of dignities is now, as ever, disobedience to God, and shows the lack of His fear in the heart. -S.R.}
2. He now turns to those to whom the form which subjection takes, even to the will of God, has special trial in it. The more, even, the Christian was in character as that, the more would he need to be reminded to be subject to such masters as only the sin and evil in the world could have given; yet “with all fear,” as we know by what has just been said -the fear of God, who is, after all, still suffering these things, and working out His own purposes through them all. Thus here, again, it was not a question of the character of the master; they were to be subject, “not only to the good and gentle, but also to the froward,” to reap a harvest of recompense by and by, when those who for conscience toward God, enduring grief, suffering wrongfully, shall find how acceptable it has been with Him. To be buffeted for one’s faults and take it patiently, there could be little glorying in; but to do well and suffer, this is the practical Christian character in a world like this, which, the more adverse the circumstances, only finds the more the means of manifestation and development. Here they could find the highest Example: “That ye should follow His steps.” With Him there was nothing for which on His own account He could suffer. Yet how absolute was His subjection to this will of God: reviled, He reviled not; suffering, He threatened not, leaving it all to Him who is the righteous Judge of all, and Himself bearing the penalty of our sins upon the tree, that we should not bear them, that His death might be, by the power of it in our hearts also, our own death to sins, and the energy of a life now lived to righteousness. Let us notice that we have not here the doctrine of the apostle Paul that we are “dead to sin” by the cross. Here it is “to sins,” the practical renunciation of our own wills and ways. It is not relief for the conscience that he is thinking of, as Paul in Romans, but of that which appeals to the heart. How is it possible to go on in the sins which the Lord bore upon the tree? Always in Scripture it is “upon the tree,” this sin-bearing on His part, not in the blessed life in which He lived in the open favor of God, but at that exceptional time, contrasted in character, when He of whom He had testified, “Thou hearest Me always,” was one of whom He had to say for the moment, “Thou hearest not.” It is strange indeed that there should be need even to emphasize the contrast that there is between these two conditions, and that the true character of the cross should thus be hidden from any of those who owe their all to it. By these stripes we were healed. He does not now say “saved,” for he is in another line of thought, as is evident. The healing connects itself with the return on the part of sheep, once going astray, to the Shepherd and Overseer of their souls. There may be here, and seems surely to be, a reference to the condition of those whom he is specially addressing, Israelites, and as such belonging normally to the flock of God, yet rebellious and having wandered from Himself; now, won by His grace, returned to Him who has manifested Himself as the true Shepherd laying down His life for the sheep, as such is now their Leader and Guide, the Ruler of their souls.
3. The apostle turns now to consider the sanctification of marriage. It is plain that sanctification is his theme throughout; that is to say, the being set apart to God, which is what he dwells upon here as that which was to characterize the wives, even as to their dress. Their adorning was not to be for the eyes of men, not even for those of their husbands in the first place; where the braiding of hair or wearing of gold or putting on of apparel might all be in place according to the character of those to whom they were united;* but it is to God that they are set apart, therefore in that which is really in itself hidden from man, the hidden man of the heart, but which was to be manifest in “a meek and quiet spirit, which in the sight of God is of great price.” This indeed it is that is to act upon their partners in life, where these might be themselves unsubject to the Word -might even refuse to listen to it; so that without the Word the behavior of their wives must speak to them. Here, surely, the husbands are in view for spiritual benefit in beholding the effect of the Word upon those so near to them -a behaviour in the fear of God, not, as he cautions afterwards, in any terror of another kind; while, nevertheless, they were to be subject to their husbands in this way as Sarah obeyed Abraham; whose children** they would be in doing well. We can see how thoroughly sanctification is the key-note here. As to the husbands, he has but a word for them -that they, for their part, dwell with their wives according to the knowledge of the relationship, as God had instituted it, giving honor to the woman on the very account of her being the weaker naturally.*** This is indeed what God has ordained as one of those countless ways by which He would make our dependence upon one another the means of drawing out the love to minister to the need, and thus giving blessing on both sides. But there was a higher relationship which they were not to forget: they were also joint-heirs of the grace of life, with a common dependence upon Another, which prayer expresses; and their prayers must not be hindered.
{*While this does not emphasize the manner of dress of the Christian woman but rather draws attention to their true adornment, it does show how inconsistent with their calling is that worldly conformity in dress and adornment which is the common snare of women in the world. The dress of the Christian woman, as all else, should speak of nothing inconsistent with her heavenly and separate character. The very fact that we are not under law should constrain us to more simple obedience. On the other hand, shabbiness or carelessness in dress will never commend the truth. -S.R.
**Daughters of Sarah -children of Abraham. The one by a spirit of subjection, the other by faith in God. May the saints be marked by the dignity of both relationships. -S.R.
***”The weaker vessel” does not surely mean “the lower vessel” to be treated with kindly contempt, for the text teaches just the opposite. Nor is it the weaker morally, but the more fragile, with less strength and therefore requiring care, love, and protection. It suggests the dependent position of the woman, which when forgotten leads her and the man astray, as in the case of Eve. -S.R.}
4. We have now a closing word of a very general character. All were to be of one mind. This will, of course, for Christians, mean everything, for they can only be truly of one mind as that mind is the mind of Christ. If it be not that, they will be in conflict with themselves as well as with one another. They were to be sympathetic, feeling the joys and sorrows and prompt to meet the needs of others; full of brotherly love, tender-hearted, humble-minded, or there could be no spirit of service; and in the consciousness of that blessing which they had been called to inherit they would render no evil recompense for evil which, after all, whatever the intention, could not be really done them, God working it all for good. In all this we are reminded how we are called to live in the fulness of the portion which God has given us, and that this is really competence for all things.
Fuente: Grant’s Numerical Bible Notes and Commentary
OBLIGATIONS OF HOPE OUTWARD
The writer had dropped his pen, but takes it up again at 1Pe 2:11. To abstain from fleshy lusts that war against the soul, is limited and defined in the next verse. The pagans round about were speaking against the Christians as evildoers. Their increasing numbers were emptying the Pagan temples, and threatening in so doing, not only the Pagan religion but the state itself, for the Romans worshipped the state in the person of the emperor, and at this time Rome controlled the world. The duty of the Christians, therefore, was to have their conduct so seemly and consistent in the eyes of their watchful and jealous neighbors that by their good works, those neighbors might in the day of their visitation by divine grace glorify God for them.
There were two ways in which this seemliness was to show itself, or rather two obligations to be borne by the Christians toward the pagans, one was submission (1Pe 2:13 to 1Pe 3:7), and the other testimony (1Pe 3:8 to 1Pe 4:6).
The submission was comprehensive in scope, covering the three classes of the social order: governmental (1Pe 2:13-17), industrial (1Pe 2:18-25), conjugal (1Pe 3:1-7).
The testimony was to be marked by four things: readiness, intelligence, meekness and consistency of life (1Pe 3:15-16).
The last point calls for amplification because of some obscurity in the text that follows. It is the writers desire all through the epistle to use the example of Christ to enforce his exhortations. For example, in chapter 2 (1Pe 3:18-22), household servants are urged to patience under even unjust treatment by their Pagan masters on the ground that when Christ was reviled, He reviled not again, but committed Himself to Him that judgeth righteously. And so here it is said that it is better to suffer for well-doing than for evil doing (1Pe 3:17). Why? Because Christ so suffered even unto death (1Pe 3:18), but was quickened and raised from the dead; and even more, has gone into heaven and is on the right hand of God, angels and authorities and powers being made subject unto Him (1Pe 3:22). We Christians should arm ourselves with the same mind that He had (1Pe 4:1).
We, too, should be willing to suffer in the flesh. He who has this purpose in his heart hath ceased from sin in the sense indicated in 1Pe 4:2-4; i.e., he will separate himself from all evildoers even if he suffer for it so far as his life in the flesh is concerned. There were some indeed, who had suffered even unto death (1Pe 4:6); but it was to this end that the Gospel had been preached to them while they were alive, that they might know that, though they were thus judged, thus treated according to the will of men as regards the flesh, yet they would live by the will of God as regards the spirit. And, or course, as Christ triumphed over His enemies and entered into glory, the same would be true of them.
A further difficulty appears at 1Pe 3:19, where Christ in triumphing over His enemies is represented as preaching unto the spirits in prison. Preaching here is not the word commonly used for preaching the gospel, but means to herald or to proclaim. That which Christ heralded or proclaimed was His triumph over His enemies through the Cross (Col 2:13-15). Spirits presumably, does not refer to men but angels, the evil angels who kept not their first estate, but left their own habitation, in the days of Noah. (See our comments on Gen 6:8, and compare also 2Pe 2:4-5 and Jud 1:6-7).
QUESTIONS
1. Explain 1Pe 2:11-12.
2. Name the two outward obligations of The Living Hope.
3. Name the three kinds of submission enjoined.
4. In what four ways was the testimony to be marked?
5. Explain 1Pe 4:1-6.
6. Explain 1Pe 3:19-20.
Fuente: James Gray’s Concise Bible Commentary
Observe here, 1. A dehortation, Abstain from fleshly lusts.
Quest. What is here meant by lusts?
Ans. Lust is either habitual or actual: habitual or original lust is the corruption and depravation of the faculties of the soul, an aversion to every thing that is good, and a proneness to all evil: actual lust is original sin put in motion: by fleshly lusts, understand in particular those lusts which are conversant about sensual and fleshly objects.
Quest. But what is it to abstain from fleshly lusts?
Ans. It implies a total forbearance of all wilful sins: and at all times there is a great difference between temperance and abstinence; the temperate man eats little, the abstinent nothing at all: every one then that would be accounted a Christian, is to account it his great duty and interest to abstain from all fleshly lusts.
Observe, 2. The arguments which our apostle here makes use of to persuade Christians to abstain from all fleshly lusts: the first is implied or included in the compellation, dearly beloved, not of the apostle only, or chiefly, but of God, ‘Agapeytoi, the same word that Almighty God makes use of in expressing his love to his dear Son: as if he had said, “You that are so dearly beloved of God, look you to it that you abstain from what you know will be displeasing to him.”
The second argument is drawn from their present state and conditon in the world; ye are strangers and pilgrims in the world, and therefore should act as strangers, who ae not wont to be overmuch affected with objects that they see abroad in their travels, no more should you.
The third argument is taken from the peril and danger of these fleshly lusts to our precious souls, they war against the soul: that is, they war against the purity of the soul; they war against the dignity of the soul; against the peace of the soul; against the liberty of the soul; yea, against the life of the soul.
Fuente: Expository Notes with Practical Observations on the New Testament
Setting An Example for the World
He urged them to strive to remain pure for the sake of those unconverted (Gentiles) who, though speaking ill against them, would finally glorify God for the good works they had seen Christians do in His name. Evidently these who glorify will be led to obey and thus glorify God either in the day of obedience or judgment ( 1Pe 2:11-12 ).
Fuente: Gary Hampton Commentary on Selected Books
1Pe 2:11-12. I beseech you, as strangers Or sojourners; and pilgrims Who have no inheritance on this earth, but are travelling to the heavenly country. The former word, , properly means those who are in a strange house, a house not their own: the second, , those who are in a strange country, and among a people not their own. We sojourn in the body; we are pilgrims in this world; abstain from fleshly lusts Or carnal desires; from inordinate desires of any thing in this country. The settled inhabitants of a country are anxious to acquire riches, to purchase lands, and to build houses. But they who stay but a few weeks in a country, or who only travel through it, are commonly not solicitous to secure to themselves accommodations which they are so soon to leave. In the same manner, believers, being only sojourners on earth, and travellers to a better country, ought not to place their happiness in the enjoyment of those objects by which carnal desires are gratified, and which are peculiar to this earthly state, but in securing themselves possessions in the heavenly country, the proper habitation of the righteous. Macknight. Which carnal desires, though pleasant to the senses, war against the soul Against the health, the strength, the liberty, the purity, the usefulness, the comfort of the soul. Having your conversation Your whole behaviour; honest Greek, , amiable, excellent, commendable, and honourable, pious and virtuous in every respect. But our language sinks under the force, copiousness, and beauty of the original expressions; among the Gentiles Your heathen neighbours, who narrowly watch you; that whereas they speak against you as evil-doers As seditious persons and atheists, because ye do not worship their false gods, and because you join yourselves with what they presumptuously call the impious sect of Christians; they may by your good works Your unblameable, useful, and holy conduct, your obedience to the just laws of the state, your submission to magistrates, and your patience and meekness when unjustly punished; which they shall behold Shall be eye-witnesses of; may not only lay aside their blasphemous reproaches and bitter enmities, but may exchange them for commendations and praises, and so may glorify God By owning his grace in you, being induced to believe and obey the truth, and to imitate your example; in the day of visitation During the season in which the gospel is preached among them, whereby they are visited with the offers of pardon and salvation. It is well known that the patience, fortitude, and meekness with which the first Christians bore persecution for their religion, and the forgiving disposition which they expressed toward their persecutors, made such an impression on the heathen, who were witnesses of their sufferings, that many of them glorified God by embracing the gospel.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
ARGUMENT 10
CHRISTIAN PILGRIMAGE
Abraham, the father of the faithful, though God had enriched him with silver and gold, herds and flocks, refused to build himself a house lest it might alienate his heart from his home in heaven, journeying to which he was a pilgrim and a stranger among the nations of the earth. I visited the old site on the plains of Mamre, where he pitched his tent ever and anon, and where Jehovah and two angels honored him with a visit, announcing the conception of Isaac, and the destruction of Sodom and Gomorra.
11. Whether do you know that those who are of faith, the same are the children of Abraham. Gal 3:7. Hence you see all the true people of God are the children and successors of faithful Abraham. Therefore as we are all pilgrims and strangers in this God-dishonoring and God- forgetting world, traveling to a home beyond the stars, we can not afford to be encumbered with real estate.
12. Having your deportment beautiful among the heathen, in order that whatsoever they calumniate you as evil doers, seeing from your beautiful works they may glorify God in the day of visitation. The flower of truly saintly example is omnipotent, utilized by the Holy Ghost. About forty years ago a very learned, honest and deeply pious Hindu priest fortuitously encountered a New Testament. Reading and studying it with alacrity and enthusiasm, he becomes literally enamored with the beautiful characters of Jesus Christ and His disciples. Learning from the record that the former had ascended up to heaven, he gave up all aspiration to cultivate His acquaintance. At the same time conceiving the idea that His disciples still survived on the earth, he gave way to a consuming avidity to cultivate their acquaintance, and learn more about that wonderful religion. Amid his daily inquiries in the city of Bombay, India, falling in with an Englishman, he says, Have you ever seen any of the disciples of Jesus Christ? Oh, yes, I know a goodly number of them in this city. Will you be so kind as to introduce me to them? With the greatest pleasure. Now he escorts the priest around and introduces him to a number of English merchants in the city, who claimed to be the disciples of Jesus Christ. With the utmost delight he congratulates them, fully expecting to see the holy virtues of Peter, Paul and Mary exemplified. To his unutterable surprise, chagrin and disappointment, as he observes their daily deportment, he finds them, if possible, bigger rascals than the heathens. Therefore, giving up in utter despair, acquiescing in the conclusion that if Jesus Christ ever had any disciples on the earth they were all dead and gone, and as He was gone His religion was now like many of the Hindu gods, utterly and hopelessly inaccessible to mortals. Therefore, he goes back to his Hindu religion with greater devotion and assiduity than ever, believing it to be the best he could get. Meanwhile Bishop Taylor arrives in that country and spends four years preaching the Gospel, God signally blessing his labors among the English and Europeans, enabling him to organize the South India Conference. Fortunately this priest attends Taylors revivals, witnessing the mighty works of God. Among others crowding the altar he recognized those same English merchants in whom he had been so sadly disappointed. He now soliloquizes: Ill see what becomes of these fellows; Ill give them another chance. Behold, they fall down at the mourners bench, weep bitterly, and after awhile they rise with radiant faces and testify that they have found Jesus Christ. The Hindu soliloquizes, Perhaps they were mistaken before, so I will watch them again. This time they fully verify his expectations, exemplifying the beautiful characters described in the New Testament, at the same time turning a flood of Christian kindness, fervent prayers and instructions on him. Then all of his quibbles ceased. He sought and found Jesus Christ, the fairest among ten thousand and altogether lovely, and became a powerful preacher of the Gospel.
Fuente: William Godbey’s Commentary on the New Testament
1Pe 2:11 f. Three reasons are here given for a life of purity and moderation: (1) that it is in agreement with pilgrim life (a figure frequent in OT and familiar to us from Bunyans Pilgrims Progress), (2) that it may not give offence to the Gentiles, (3) that it may win the latter, by the force of example, to the same life. We know what wicked and groundless accusations were made against the Christians, and how, as Harnack shows in the Mission and Expansion of Christianity, it was by the conduct of the Christians that the truest headway was made in the spread of the faith.
Fuente: Peake’s Commentary on the Bible
2:11 {9} Dearly beloved, {10} I beseech [you] as strangers and pilgrims, {11} abstain from fleshly lusts, {12} which war against the soul;
(9) He returns to that general exhortation.
(10) A reason why we ought to live holy, that is, because we are citizens of heaven, and therefore we ought to live not according to the laws of this world, which is most corrupt, but of the heavenly city, although we are strangers in the world.
(11) Another argument: The children of God live not according to the flesh, that is, according to that corrupt nature, but according to the Spirit. Therefore fleshly actions should not rule us.
(12) The third argument: for although those lusts gratify us, yet they do not cease to fight against our salvation.
Fuente: Geneva Bible Notes
A. Our Mission in the World 2:11-12
Peter explained what Christian conduct should be negatively (1Pe 2:11) and positively (1Pe 2:12). Then he expounded more specifically what it should be positively in 1Pe 2:13 to 1Pe 4:11.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
"Beloved, I [or we] urge you" frequently marks off a new section of an epistle, as it does here (Rom 12:1; Rom 15:30; Rom 16:17; 1Co 1:10; 1Co 16:15; 2Co 10:1; 1Th 4:1; 1Th 4:10 b; 1Pe 5:14; Heb 13:22; cf. Heb 4:12; Heb 5:1). "I urge you" typically introduces exhortations. Again Peter reminded his audience of their identity so they would respond naturally and appropriately (cf. 1Pe 1:1-2; 1Pe 1:17).
Aliens have no rights in the land where they live. Strangers are only temporary residents (cf. 1Pe 1:17; Gen 23:4; Psa 39:12; Eph 2:19; Heb 13:14). Peter reminded his readers that, "This world is not my home, I’m just a passin’ through." Note the dual hendiadys that form an inclusio for 1Pe 2:11-25: "aliens and strangers" (1Pe 2:11) and "Shepherd and Guardian" (1Pe 2:25). A hendiadys is a figure of speech in which the writer expresses one complex idea by joining two substantives with "and." Here the meanings are "strangers who are aliens" and "the Shepherd who guards."
"Peter’s purpose is not to define his readers’ actual legal or social status in the Roman Empire . . . but simply to further his standing analogy between them and the Jewish people (cf. Heb 11:13 . . .)." [Note: Ibid., p. 116.]
In view of our status we should refuse the appeal of our desire to indulge in things that are contrary to God’s will for us. "Fleshly lusts" are selfish natural appetites that appeal to our sinful nature (cf. 1Jn 2:16). We experience temptation to satisfy bodily desires in ways contrary to God’s will.
"The knowledge that they do not belong does not lead to withdrawal, but to their taking their standards of behavior, not from the culture in which they live, but from their ’home’ culture of heaven, so that their life always fits the place they are headed to, rather than their temporary lodging in this world." [Note: Davids, p. 95.]
Peter spoke of the soul as the whole person (cf. 1Pe 1:9; 1Pe 2:25; Jas 1:21; et al.). When we yield to the desires of the flesh that God’s Word condemns, we become double-minded, somewhat schizophrenic. This Peter aptly described as war in the soul. The antagonists are the lusts or will of the flesh and the will of God (cf. Gal 5:17).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
III. THE RESPONSIBILITIES OF THE CHRISTIAN INDIVIDUALLY 2:11-4:11
Since Christians have a particular vocation in the world, certain conduct was essential for Peter’s suffering readers.
"The address, ’Dear friends, I appeal to you,’ in 1Pe 2:11 marks a shift from the identity of God’s people to their consequent responsibility in a hostile world. If 1Pe 1:3 to 1Pe 2:10 expanded on their identity as ’chosen people’ (cf. 1Pe 1:2), the reference to them as ’aliens and strangers’ in 1Pe 2:11 serves as a reminder that they are at the same time ’living as strangers’ (again cf. 1Pe 1:2) in contemporary society." [Note: Ibid., p. xxxv.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 7
CHRISTIANS AS PILGRIMS IN THE WORLD
1Pe 2:11-17
THE Apostle opens his exhortations with a word eminently Christian: “Beloved.” It is a word whose history makes us alive to and thankful for the Septuagint Version. Without that translation there would have been no channel through which the religious ideas of Judaism could have been conveyed to the minds of the Western peoples. There are several Greek words which signify “to love,” but bound up with every one of them some sense which renders it ill-fitted to describe true Christian love and still less suited for expressing the love of God to man. The word in the text has been fashioned to tell of that love which St. Paul describes in his “more excellent way”. {1Co 13:1-13} In classic speech it implies more of the outward exhibition of welcome, than of deep affection.
But the translators of the Septuagint have taken it specially for themselves, and use it first to express the love of Abraham for Isaac; {Gen 22:2} and, thus consecrating and elevating it, they have brought it at length to great dignity, for they employ it to signify the love of the Lord for His people, and the highest love of man to God: “The Lord preserveth all them that love Him”; {Psa 145:20} “The Lord loveth the righteous”. {Psa 146:8} So in the New Testament it can be used of the “well-beloved” Son Himself. With such an expression of their union to each other in the Lord does St. Peter preface his admonitions. They are counsels of love.
“I beseech you, as sojourners and pilgrims.” The Christian looks for a life eternal. In comparison thereof the best things of this time are of little account, while the evil of the world renders it no safe resting-place. It is but as a lodging for a brief night, and at dawn the traveler sets forward for his true home. Hence the argument of the Apostolic entreaty. You have no long time to stay, and none to waste; your motto is ever “Onward! I beseech you to abstain from fleshly lusts, which war against the soul,” Of the perils of lifes journey the Psalmist gives us a telling sketch in the first verse of Psa 50:1-23; and if we may accept the words as the outcome of Davids experience, they teach us the subtlety of these lusts of the flesh, as they war against the soul. They had led David to adultery and murder. The first stage of the course through which they carry you is described as walking by the counsel of the ungodly. It is not being of their number, but only being ready to accept their advice; and though the course has begun, it is still possible for him who walks to turn round and to turn back. The next step shows captivation. The man stands in the way of sinners, not afraid of his company now, though they have a taint of positive guilt instead of the negative character of ungodliness. But the war against the soul goes on; and the captive at the next stage sinks down willingly, is pleased with his chains, sits in the seat of the scorners, as ready now as they, to make a mock at sin. With good reason does St. Peter use most solemn words of entreaty. The peril at all times is great. The flesh warreth against the spirit. We cannot do the things that we would. But for these men the danger was extreme. Some of them had lived in surroundings where such sins were counted a part of religious duty; had the support of long prescription; were sanctioned and indulged in by those of the converts own blood.
Yet the Apostle does not counsel the new-made Christians to run away from this battle. They owe a duty to those who are out of the way, and must not shrink from it, be it ever so painful: “having your behavior seemly among the Gentiles.” Their lives are to be led in the sight of their fellowmen, to be so led as to have the approval of a clear conscience, and to be void of offence in the eyes of others. This outward seemliness is what Christian love exhibits as a testimony to Christs, grace and an attraction unto the world, making known unto all men the unsearchable riches of Christ: “that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation.” The seemly conduct of believers must be continuous, or it will fail of its effect. It is not one display of Christian conduct, nor occasional spasmodic manifestations thereof, which will win men to love the way of Christ. And this is the result without which Christs people are not to rest satisfied. The evil reports of the adversaries are ill-grounded, but they do not think so; and the only means of removing their perverse view is by a continuous revelation of the excellence of Christs service. They may rail, but we must bless; they may persecute: we must not retaliate, but returning good always for their evil, make them see at length that this way which they are attacking has a character and a power to which they have been strangers. This enlightenment is implied in the word “behold”: “They behold your good works.” It denotes initiation into a mystery. And to unbelievers Christs religion must be a mystery. The clearing of the vision leads them up to faith. The word in every place where it occurs in the New Testament is St. Peters own, and he employs it once {2Pe 1:16} to describe the vision, the insight, into the glory of Christ, which he and his fellows gained at the Transfiguration. Such a sight removes all questionings, and constrains the enlightened soul to join in the exclamation, “Lord, it is good for us to be here.” The victory for Christ is to be won on the very ground where the opposition was made. In the very matter over which the enemy reviled, there shall they praise God for that which they erewhile maligned. This it is which constitutes their day of visitation. Some have thought the visitation intended was to be one of punishment for obstinate withstanding of the truth, but it surely harmonizes better with the glory of God that the dispensation should be one of instruction and light. We seem to have a notable example of what is meant in the history of St. Paul. He in all earnestness persecuted the Way unto the death. The day of visitation came to him, a day which, while darkening the bodily vision, gave a clearness to the soul. The persecutor became the Apostle to the Gentiles, and the world bore him witness that now he preached the faith of which he had once made havoc. {Gal 1:23} This was Gods own conquest, but in the same manner will believers be helped to win their victory. They are to aim at nothing less, never to rest content till the accusers of their good deeds are brought to glory in the performance of the same. So was Justin Martyr won to the side of Christianity: “When I heard the Christians accused and saw them fearless of death and of everything else that is counted fearful, I was sure they could not be living in wickedness and in the love of pleasures” (2 Apol. 12.). Well-doing shall not fail of its reward. Men will testify, as of Isaac of old, “We saw plainly that the Lord was with thee, and we said, Let there now be an oath betwixt us”. {Gen 26:28}
The Apostle now turns to one illustration of Christian behavior wherein the converts might be tempted to think themselves absolved from some portion of their duty. They were living under heathen rulers. Did their freedom in Christ release them from obligations to the civil powers? The question was sure to arise. St. Peter supplies both a rule and a reason: “Be subject to every ordinance of man for the Lords sake.” Christians, just as other men, hold their place in the commonweal. All that the state requires citizens to do in aid of good government, order, the support of institutions and the like, will fall upon them, as upon others. Whether the demands made upon them in this wise be always for ends of which they would approve; they are not to discuss so long as their rulers provide duly for the social order and welfare. This is the apostolic rule. The reason is men are to submit thus for the Lords sake. The powers that be are ordained of God, and He would have obedience yielded to them. The Bible knows nothing about forms of government; these are to be ordered as men at various times and under various conditions deem most helpful. But the Bible doctrine is that God uses all powers of the world for His own purposes and to work out His will. Of Pharaoh, who had deliberately despised Gods messages through Moses, the Divine voice declared that he would long ago have been cut off from the earth, but was made to stand that he might show Gods power, and that His name might be declared throughout all the earth; {Exo 9:15-16} and of the Assyrian at a later day {Isa 10:10; Isa 10:12} God tells how he was used as the rod of the Divine anger, hut that the fruit of his stout heart and the glory of his high looks would surely be punished. God employs for His ends instruments with which He is not always well pleased. These can inflict His penalties, yea, even may be made to advance His glory. Pilate was assured by Christ Himself that the power which he was about to exercise was only by Divine permission: “Thou wouldest have no power against Me except it were given thee from above”; {Joh 19:11} and St. Paul enforces obedience to authorities equally with St. Peter: “He that resisteth the power withstandeth the ordinance of God.” {Rom 13:2} Be subject, therefore, “whether it be to the king, as supreme; or unto governors, as sent by him for vengeance on evil-doers and for praise for them that do well.” The order under which these converts were living was superintended by some officer appointed by the Roman emperor, and to this the form of the Apostles words applies. The king is the Caesar; the governor is the procurator or subordinate official by whom the imperial power was represented in the provinces. When St. Peter wrote, Nero ruled in Rome, and was represented abroad by ministers often of a like character.
How extreme must after this be the case of those who would claim freedom to resist the rulers under whom they live. God has allowed them to stand, He is using them for His own purposes, they may be the ministers of His vengeance, and to Him alone does vengeance belong, He intends them also to recognize the merit of the doers of good. It may be that they do not fulfill Gods intent in either wise, yet while He suffers them to keep their power the Christians duty is obedience to every civil enactment, for anarchy would be a curse both to him and to others, bringing in its train more hurt than help. When Christians shall be found among those who abide by the law of the lands wherein they dwell, even should their faith not be accepted by their rulers, their good citizenship will hardly fail to disarm hatred and abate persecution. And so they are to range themselves ever on the side of order. “For so is the will of God, that by well-doing ye should put to silence the ignorance of foolish men.” For this end believers are to abide in the world, that through them the world may be renewed. The opponents of their faith suffer, says the Apostle, from lack of knowledge. As he says in another place, “they rail in matters whereof they are ignorant.” {2Pe 2:12} Had men known, they would not have crucified the Lord of glory; and did they know, they would not persecute His followers. But knowledge will not come without a preacher. Such preachers of the excellence of their faith shall the law-abiding Christians in each community be made. They shall publish the lessons of their own experience; they shall win favor by their example. The world will recognize that these men have a secret which others do not possess, will find that they yield obedience to earthly rulers because they are above all things servants of God. It was through convicting them of their ignorance that Jesus put the Sadducees to silence. “Ye do err,” was His argument, “not knowing the Scriptures nor the power of God.” {Mat 22:34} And when men are made sensible of such ignorance, they are silenced forever. {1Co 15:34} This word “silenced” is very expressive both in the Gospel and here. It implies that a bridle or muzzle is put upon the mouth of ignorance, so that it may either be guided into a better way, or, if not so, be checked from doing harm. For some there are who not only will be ignorant, but foolish also, whom no teaching will profit. But even these will in the end be silenced. So, as says the brother Apostle, “be not overcome of evil, but overcome evil with good.” {Rom 12:21}
The first part of the Apostles exhortation in our verse had in view, it may be more especially the Gentile converts. Their past life had been one of evil-doing in the sight of God; those whom they had left, and who were most likely to be their adversaries, were still walking in the same ways, and were to be won over and conquered for Christ. He now turns more directly to those who had been Jews. These were no longer bound to the observance of the ceremonial law, and we know from the New Testament as well as from Church history that with this release there were exhibited in the lives of many such excesses as made them a disgrace to the Christian name. We find much about these in the Second Epistle. St. Peter would not keep the Jewish converts under the burden of the Law, but he warns them against their besetting danger: “as free, and not using your freedom for a cloak of wickedness, but as bondservants of God.” There were bad Jews, even as there have been bad Christians. These would welcome a rule which set them at liberty from the Mosaic observances, to which their adherence aforetime had been in outward seeming rather than in earnest zeal. To these St. Peter preaches that to lay aside Judaism is not to embrace Christianity. The Leader of the new faith had ever taught a different lesson. He came not to destroy the Law, but to fulfill it, and to set forth Gods will in a nobler aspect. Those who would follow Him must take up the cross. His service is a yoke which restrains from all evil. Those who come to Christ come as bondservants of God, free only because they are bound to the observance of the noblest law. They must lay aside the flesh, with its affections and lusts, and not vindicate their freedom by using it as an occasion to riot and self-indulgence.
And the Apostle binds together all his teaching in four closing precepts: “Honor all men; Love the brotherhood; Fear God; Honor the king.” All men, without distinction, are to be honored, because in all there remains the image of God. It may be defaced, blurred exceedingly. The more needful is it to deal considerately with such, that we may help to restore what has been marred. Those who are our brethren in Christ, the brotherhood, we shall own with affection, seeking to be of one heart and one soul with them, because they belong to Christ. For them we shall have, if we be true to our faith, that mighty love which passeth in excellence both faith and hope. But the exhortation of St. Peter speaks in this wise: Ye who hold your brethren in Christ unspeakably dear, do not allow that love to suffice, to swallow up all regard for other men. They also need your thoughts, your help. The heathen, the unbelievers-these have the strongest possible claim, even their great need. And so with the other pair of precepts. Ye who fear God, which is your foremost duty, do not let that fear lessen your willingness to do honor to your earthly rulers. The feelings toward God and the king differ in character and in degree, but both have their place in proper share in the heart of the true servant of Christ.