Verse-by-Verse Bible Commentary
1 Peter 2:18

Clarke's Commentary

Verse 18. Servants, be subject — Ephesians 6:5; "Colossians 3:22"; and "Titus 2:9".

With all fear — With all submission and reverence.

The good and gentle — Those who are ever just in their commands, never requiring more work than is necessary or proper, and always allowing sufficient food and sufficient time.

The froward. — σκολιοις. The crooked, perverse, unreasonable morose, and austere. Your time belongs to your master; obey him in every thing that is not sinful; if he employs you about unreasonable or foolish things, let him answer for it. He may waste your time, and thus play the fool with his own property; you can only fill up your time: let him assign the work; it is your duty to obey.

Bridgeway Bible Commentary

2:11-3:12 CHRISTIAN RELATIONSHIPS

In society (2:11-25)

The present world is not the true home of those who have come into a living relationship with Jesus Christ. They are now God’s people and they belong to the heavenly kingdom. But their higher status and greater citizenship do not give them the right to do as they like in the present world. They must discipline and control themselves. Negatively, they must not give in to the desires of the sinful nature; positively, they must maintain right behaviour in the eyes of people in general. Their conduct should demonstrate to an unbelieving world the worth of the Christian life (11-12).
God desires life in human society to be orderly, and Christians should cooperate with God’s purpose by obeying civil authorities. The civil authorities, on their part, should be just and fair in punishing those who do wrong and rewarding those who do good (13-14). Right conduct by Christians in this matter will prevent criticism from their opponents. It will also show that Christians, though they are free, know how to make the proper use of their freedom. They respect, love and honour people as true Christians should, and above all they reverence God (15-17).
Christian servants also must be cooperative, whether their masters are kind or harsh (18). Masters may be unreasonable and life may become difficult and painful, but those who follow Jesus must endure their sufferings patiently as he did (19-21). Jesus Christ did no wrong, but he had confidence that God would act justly on his behalf. Such confidence enabled him to endure unjust treatment silently (22-23).
What caused Christ’s suffering, however, was more than the cruelty of his persecutors. It was the sins of Christians, the people who are now asked to suffer for his sake. It was their sins he bore on the cross. Through his death, sin’s power over them is broken. They are cleansed, given new life, and brought under his loving care (24-25).

Coffman's Commentaries on the Bible

Servants be in subjection to your masters with all fear; not only to the good and gentle, but also to the froward.

In subjection to your masters … Peter's instructions here are in full harmony with Paul's instructions to the Ephesians and the Colossians (Ephesians 5:6 ff; Colossians 3:22 ff). "The sacred writers use language of studied moderation, carefully avoiding any expressions which might be regarded as exciting to violence or revolutionary outbreaks." B. C. Caffin, op. cit., p. 74. Of course, Christianity was squarely opposed to the institution of slavery; but there were considerations of the most weighty nature that forbade any such thing as a campaign against it. Such an attack would have intensified the persecutions coming upon the church; and equally important is the fact that any overt championship of the cause of the slaves would have promptly inundated the church with a whole army of unregenerated persons, seeking not Christ, but their freedom from slavery. It was Christ's purpose to change the world, but not with dynamite; the holy faith acts as leaven.

But also to the froward … Peter took into account the two kinds of slavemasters, the good and the bad, cautioning the slaves to give loyal and true service to both kinds, because that was God's will. Up to here, Peter had only vaguely mentioned the suffering coming upon the church, but in this he passed to "a class who were (already) sufferers indeed, the slaves of the household." J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1044. "Froward is an archaic English word that has a literal meaning of crooked, perverse, unreasonable, or cross-grained." Elmer C. Homrighausen, The Interpreter's Bible, Vol. XIII (New York and Nashville: Abingdon Press, 1957), p. 117. Even such wicked masters were to be honored and faithfully served by the Christians who were slaves.

Barnes' Notes on the Whole Bible

Servants, be subject to your masters - On the duty here enjoined, see the notes at Ephesians 6:5-9. The Greek word used here (οἰκέται oiketai) is not the same which is employed in Ephesians, (δοῦλοι douloi.) The word here means properly “domestics” - those employed about a house, or living in the same house - from οἶκος oikos, “house.” These persons might have been slaves, or might not. The word would apply to them, whether they were hired, or whether they were owned as slaves. The word should not and cannot be employed to prove that slavery existed in the churches to which Peter wrote, and still less to prove that he approved of slavery, or regarded it as a good institution. The exhortation here would be, and still is, strictly applicable to any persons employed as domestics, though they had voluntarily hired themselves out to be such. It would be incumbent on them, while they remained in that condition, to perform with fidelity their duties as Christians, and to bear with Christian meekness all the wrongs which they might suffer from those in whose service they were.

Those who are hired, and who are under a necessity of “going out to service” for a living, are not always free from hard usage, for there are trials incident to that condition of life which cannot be always avoided. It might be better, in many cases, to bear much than to attempt a change of situation, even though they were entirely at liberty to do so. It must be admitted, however, that the exhortation here will have more force if it is supposed that the reference is to slaves, and there can be no doubt that many of this class were early converted to the Christian faith. The word here rendered “masters” (δεσπόταις despotais) is not the same which is used in Ephesians 6:5, (κυρίοις kuriois.) Neither of these words necessarily implies that those who were under them were slaves. The word used here is applicable to the head of a family, whatever may be the condition of those under him. It is frequently applied to God, and to Christ; and it cannot be maintained that those to whom God sustains the relation of δεσπότης despotēs, or “master,” are “slaves.” See Luke 2:29; Acts 4:24; 2 Timothy 2:21; 2 Peter 2:1; Jude 1:4; Revelation 6:10. The word, indeed, is one that might be applied to those who were owners of slaves. If that be the meaning here, it is not said, however, that those to whom it is applied were Christians. It is rather implied that they were pursuing such a course as was inconsistent with real piety. Those who were under them are represented as suffering grievous wrongs.

With all fear - That is, with all proper reverence and respect. See the notes at Ephesians 6:5.

Not only to the good and gentle, but also to the froward - The word rendered “froward” (σκολιοῖς skoliois) means properly “crooked, bent;” then perverse, wicked, unjust, peevish. Anyone who is a servant or domestic is liable to be employed in the service of such a master; but while the relation continues, the servant should perform his duty with fidelity, whatever may be the character of the master. Slaves are certainly liable to this; and even those who voluntarily engage as servants to others, cannot always be sure that they will have kind employers. Though the terms used here do not necessarily imply that those to whom the apostle gave this direction were slaves, yet it may be presumed that they probably were, since slavery abounded throughout the Roman empire; but the directions will apply to all who are engaged in the service of others, and are therefore of permanent value. Slavery will, sooner or later, under the influence of the gospel, wholly cease in the world, and instructions addressed to masters and slaves will have no permanent value; but it will always be true that there will be those employed as domestics, and it is the duty of all who are thus engaged to evince true fidelity and a Christian spirit themselves, whatever may be the character of their employers.

Calvin's Commentary on the Bible

18Servants, be subject Though this is a particular admonition, yet it is connected with what is gone before, as well as the other things which follow; for the obedience of servants to masters, and of wives also to their husbands, forms a part of civil or social subjection. ⁽³⁰⁾

He first would have servants to be subject with all fear; by which expression he means that sincere and willing reverence, which they acknowledge by their office to be due. He then sets this fear in opposition to dissimulation as well as to forced subjection; for an eye-service (ὀφθαλμοδουλεία, Colossians 3:22,) as Paul calls it, is the opposite of this fear; and further, if servants clamor against severe treatment, being ready to throw off the yoke if they could, they cannot be said properly to fear. In short, fear arises from a right knowledge of duty. And though no exception is added in this place, yet, according to other places, it is to be understood. For subjection due to men is not to be so far extended as to lessen the authority of God. Then servants are to be subject to their masters, only as far as God permits, or as far as the altars, as they say. But as the word here is not δοῦλοι, slaves, but οἰκέται , domestics, we may understand the free as well as the bond servants to be meant, though it be a difference of little moment.

Not only to the good Though as to the duty of servants to obey their masters, it is wholly a matter of conscience; if, however, they are unjustly treated, as to themselves, they ought not to resist authority. Whatever, then, masters may be, there is no excuse for servants for not faithfully obeying them. For when a superior abuses his power, he must indeed hereafter render an account to God, yet he does not for the present lose his right. For this law is laid on servants, that they are to serve their masters, though they may be unworthy. For the froward he sets in opposition to the equitable or humane; and by this word he refers to the cruel and the perverse, or those who have no humanity and kindness. ⁽³¹⁾

It is a wonder what could have induced an interpreter to change one Greek word for another, and render it “wayward.” I should say nothing of the gross ignorance of the Sorbons, who commonly understand by wayward, (dyscolos ,) the dissolute or dissipated, were it not that they seek by this absurd rendering to build up for us an article of faith, that we ought to obey the Pope and his horned wild beasts, however grievous and intolerable a tyranny they may exercise. This passage, then, shews how boldly they trifle with the Word of God.

(30) The word for “servants,” οἰκέται properly means “domestics,” or household servants. They are mentioned as they came more in contact with their masters, and were more liable to be ill-treated. — Ed.

(31) ”Good,” ἀγαθοῖς, the kind, benevolent; “gentle,” ἐπιεικέσιν, the yielding, mild, patient; “froward,” σκολιο̑ις the crooked, perverse, untoward, those of a cross disposition, self-willed, and hence cruel, being neither kind nor meek. — Ed.

Smith's Bible Commentary

Chapter 2

Wherefore laying aside all malice, and all guile, and hypocrisy, and all envying, and all evil speakings ( 1 Peter 2:1 ),

Set these things aside, we're to love one another with a pure heart fervently. Set aside the envying, the hypocrisy, the guile, the evil speaking.

And as newborn babes, desire the sincere milk of the word, that you may grow thereby: If so be that you have tasted that the Lord is gracious ( 1 Peter 2:2-3 ).

There are so many people who desire sensationalism. They desire the hot fudge sundaes, and you can see them advertising the spiritual hot fudge sundaes in the paper every Sunday, you know. Come and see; come and taste the hot fudge, you know, delicious, and ours is more exciting than anybody else's. Guaranteed to titillate your sensors, get you excited emotionally; you don't grow by that, though, that's the problem.

You see, it may taste good, it may be exciting to eat, but it isn't nourishing. It doesn't strengthen you. It has very little value when the real testing comes. You'll find yourself weak and anemic. But if you have partaken of the word of God and you know from the word, God is good, God is gracious; then when the trials come, you're strengthened by that word and that knowledge of the goodness and the graciousness of God. So "desire the sincere milk of the word that you might grow thereby." Just like a new baby.

And how I love to see these new babes in Christ. These people have just been born again by the Spirit recently, how I love to see them devouring the word. I get a thrill every time I go by the tape library and I see people carrying bags of tapes in and carrying bags of tapes out. I love it!

Some people came to me this morning. They said they were going to be here tonight, and they said we came from our ranch in Texas. They live twelve miles out of a big metropolis of twelve hundred people. Now in Texas, you know, you can get lost way out there in the country. And these people live way out there, but they said, "We've been feeding off of yours and Chuck Missler's tapes, and we just had to come out here and to see you and just to give you thanks. And we're going to be in Chuck's class on Monday night, too, because we want to thank him". I love it!

The word of God going out, "desire the sincere milk of the word that you may grow thereby." It's the word of God that feeds you, that develops spiritual growth. You cannot grow spiritually apart from the word of God. Now I would like to emphasize that. You can only experience spiritual growth through the word. It is the food that feeds the spiritual man and apart from the word of God, you cannot experience real spiritual growth. You can experience spiritual excitement through experiences and sensationalism, but you cannot experience real growth. That takes the word of God.

So "desire the sincere milk of the word that you may grow as newborn babes.

If so be, you've tasted that the Lord is gracious. [The Lord] To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious ( 1 Peter 2:3-4 ),

It's interesting to me. Here's big old, rough Peter, the fisherman, I mean; he's just as tough as nails, you know, he's ready for anything. Ready for a fight. You want to fight? You know, want to take Jesus? Man, I'll -- he draws a sword, he starts to flail. You know what I mean? He's ready for it, against him all these soldiers. Hey, you'll see it out, you know, tough, rough guy. And what seems to be his favorite word when he gets, you know, he's a marshmallow.

I mean, you come to the things of the Spirit. His favorite word is "precious". Now that's not a word for a big, tough guy, you know, "precious". I love the way the Lord makes marshmallows out of some of these jocks. It's beautiful to me. And so all the way through you find Peter using this word "precious". I think that's precious.

So coming to Jesus,

to whom as we come to Him, as unto the living stones, though disallowed indeed of men, but he is chosen of God, and he is precious ( 1 Peter 2:4 ).

precious blood of Jesus Christ.

Now Jesus is referred to as the stone. In the book of Deuteronomy chapter thirty-two, the song of Moses, God is referred to there as a rock and the gods of the heathen as rock. Their rock is not as our rock, he said. And there are references to God as a rock.

In the book of Daniel, in the vision of, or dream of Nebuchadnezzar, he saw this huge image that represented the kingdoms of men; beginning with the Babylonian kingdom and the succession of kingdoms through the Medo-Persian, Grecian, the Roman, until this final world governing kingdom of ten nations. He watched this great image until there came a rock, not cut with hands, and he saw this great image in its feet so that the whole image crumbled and the rock grew into a mountain that covered the earth.

Now when the Lord explained that dream to Nebuchadnezzar, the rock is the coming of Jesus Christ. He is the rock not cut with hands that will bring an end to the worldly governments and will establish God's kingdom that will cover the earth and never end. When Moses was taking the children of Israel through the wilderness and they cried for water, Moses took his rod and struck the rock according to the commandment of God and water came forth.

Now Paul tells us that that rock that was with them in the wilderness was Christ, that rock smitten; that is, at the cross whereby the water of life flows out unto man. Water was -- they were dying. They were perishing of thirst in the wilderness ready to die, until the water flowed forth out of the rock, the water of life. They drank and they were sustained.

Even so, we perishing in the wilderness of sin, ready to die, Jesus smitten for us, the water of life flows forth and we drink and we are saved. We have life. That's why the second time when they cried to Moses for water and he went in to God and God said, "Speak to the rock and it will bring forth water". But Moses in his anger went out and he said, "Must I smite this rock again to give you water?" And he smote it the second time, and God said, Moses, that was a mistake that you're going to have to pay for.

You see, the rock once smitten never needs to be smitten again. Jesus doesn't have to die again. He doesn't have to be crucified again. Once smitten, all you have to do to receive the water of life is to speak to the Rock. Just call upon Jesus Christ.

So here he says, coming now to this stone, this living stone that was disallowed by the builders; that is, Jesus was rejected by the Jews as the Messiah, but yet He was chosen of God, and precious.

Now you also, as living stones, are built up as a spiritual house ( 1 Peter 2:5 ),

The church, a spiritual house; you are a holy priesthood. We'll be called a royal priesthood soon. But here,

a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ ( 1 Peter 2:5 ).

Now what are the spiritual sacrifices that we offer up? You remember in the fifty-first psalm, even David had a hint. He said, "Sacrifices and offerings thou wouldest not or thou delightest not in". In another psalm he said, "Sacrifices and offerings thou wouldest not, but a body thou has prepared me", in his Psalm, I think it's 89, in reference to Jesus. But in Psalm 51 , "Sacrifice and offering you take no delight in but the sacrifices of God are a broken spirit. And a broken spirit and a contrite heart thou would not despise". So he speaks of a spiritual sacrifice, a broken spirit before the Lord.

Then in the book of Hebrews chapter thirteen, "Let us then offer unto God the sacrifice of praise, even the fruit of our lips unto him" ( Hebrews 13:15 ). So the spiritual sacrifices that we offer to God are our praises unto Him. Coming before Him with a broken heart, offering our praises to God.

As a priest I have access, and that was the thing of the priesthood; he had access to God. And as a priest, a holy priesthood that I have, as a child of God; I can offer spiritual sacrifices. I can come to God and worship Him and praise Him and offer Him these spiritual sacrifices, the fruit of my lips unto Him. "Which sacrifices are acceptable unto God by Jesus Christ." If offered in Jesus' name, if offered through Jesus, they're acceptable.

Wherefore also it is contained in the scripture, Behold, I lay in Zion a chief corner stone, elect and precious: and he that believeth on him shall not be confounded or confused. Unto you therefore which believe he is precious: but unto them which are disobedient, the stone which the builders disallowed, the same is made the head cornerstone ( 1 Peter 2:6-7 ).

Now this particular psalm, no doubt, impressed Peter pretty much. Because when Peter was called before the council in the fourth chapter of Acts to answer for the miracle that was done to the lame man at the temple; Peter said, If we are examined today because of the good deed done to this impotent or lame man, judge ye. But we, you know, have done it in the name of Jesus Christ. Be it known unto you, all you that dwell in Jerusalem that by the name of Jesus Christ, this man stands here before you whole. And He is the stone, Peter said, which was set of naught by you builders, but he's the same, has become the chief cornerstone, and neither is there salvation in any other.

Now there is in the psalm this reference and Messianic reference to the Messiah, Psalm 118 , of the stone, which was set of naught by the builders becoming the chief cornerstone, work of the Lord. A prophecy concerning Jesus Christ. A prophecy, that He would be disallowed or rejected by the religious leadership.

But yet, God has ordained that He should be the chief cornerstone, and of course, He is that chief cornerstone upon which the church is built. Jesus said, "Upon this rock I will build my church". What rock? Peter's confession, "Thou art the Christ, the Son of the living God". The church has been built on that chief cornerstone. Jesus Christ is the Messiah, the Son of the living God.

Now there is a story that in the building of Solomon's temple, the stones were all quarried away from the temple site and brought to the temple site. They were quarried and actually chiseled out so that they were built in such an interlocking way and chiseled out to such perfection that they used no mortar. The stones just set on each other without even the use of mortar being hewn out so accurately and carefully. And that as each stone came, those builders would just place it in the building, but no sound of hammer, trowel or whatever went on in the building of the temple. That was all done in the quarry away from the temple. And that story goes, that this one stone came and the builders looked for it on the plans, they couldn't see where it fit in the building and finally, they just tossed the thing over in the bushes. Cast it aside.

And when the temple was complete, they were missing this chief cornerstone. So they sent to the quarry, All right, we're ready now for the ceremony; we want to put in the cornerstone, and all, and get this thing out. Where is this cornerstone? And the quarry foreman sent back and said, I sent it to you already. It's been marked off on my inventory. They said, Well, it's not here, we don't have any. He said, Well I've already sent it. It's already gone, you know. And so some fellow went over in the bushes and found this stone that they had thrown away. And they realized, Wow, this is the chief cornerstone of the whole building; the one that's been rejected.

And so an interesting prophecy, then, that experience. The prophecy of what would happen with the temple, became the fulfillment with Jesus. The stone disallowed by the builders, but yet has become the chief cornerstone. And as Peter said, There's not salvation in any other, for there is no other name under heaven given among men whereby we must be saved. So the twofold effect, though; He is made the head of the corner but yet He is,

A stone of stumbling, and a rock of offence, unto those which stumble ( 1 Peter 2:8 )

Jesus is a cornerstone, the foundation upon which the church is built, but yet He is also a stumbling stone. The Jews stumble over Him because of the crucifixion. They could not understand the Messiah being crucified and so they stumbled over this stone. He became a rock of offence to them.

Paul speaks of Christ crucified, to the Jews foolishness -- I mean to the Greeks foolishness, but to the Jews an offence; "but unto us which are saved the power of God" ( 1 Corinthians 1:18 ). And so he is a "rock of offence even to them which stumble."

at the word, being disobedient: whereunto also they were appointed ( 1 Peter 2:8 ).

Now again, the idea of God's fore-ordination and election and they were appointed unto this disobedience.

But ye are a chosen generation ( 1 Peter 2:9 ),

Jesus said, "I have chosen you, and ordained you, that you should be my disciples" ( John 15:16 ). You are,

a royal priesthood, you are a holy nation, you are a people destined for a possession ( 1 Peter 2:9 )

That "peculiar people" is a poor translation. You go around with your eyes crossed and tongue hanging out, you know, peculiar people. It's a bad translation. You are a people destined for a possession. The word in the Greek is possession. You're a people of the possession. You are to possess the kingdom, destined to possess the kingdom of God.

that you should show forth the praises of him who called you out of the darkness into his marvellous light ( 1 Peter 2:9 ):

And so the purpose of God, that you should show forth the praises of God through your life because God has called you out of darkness. When Jesus called Paul to go forth and preach the Gospel, as he is relating his experience of conversion unto King Agrippa, and he tells him of that call of God upon his heart; it was to open the eyes and to turn them from darkness to light, from the power of Satan to God, that they might receive the forgiveness of sins and the inheritance among them which are sanctified by faith in Jesus. Turn them, you have been delivered from the power of darkness. You've been redeemed from the power of darkness and brought into the glorious kingdom of light.

Wherein in times past you were not the people of God, but are now the people of God: which had not obtained mercy, but now you've obtained mercy ( 1 Peter 2:10 ).

Time passed. You weren't one of God's chosen, now you are. You hadn't received the mercy, now you have.

Dearly beloved, I beseech you as strangers and pilgrims ( 1 Peter 2:11 ),

Now he's talking about your relationship to the Lord. The Bible says "love not the world, neither the things that are in the world. He that hath the love of the world in his heart hath not the love of the Father. For all that is in the world, the lust of the flesh, the lust of the eye, the pride of life, is not of God" ( 1 John 2:16 ), but it is a part of the whole worldly system. You are not of the world. You're a stranger. You're a pilgrim. As a stranger and a pilgrim,

abstain from the fleshly lusts ( 1 Peter 2:11 ),

"All that is of the world, the lust of the flesh, the lust of the eyes," "abstain from these fleshly lusts,"

which war against your soul ( 1 Peter 2:11 );

They would destroy you.

Having your manner of life honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they behold, glorify God in the day of visitation ( 1 Peter 2:12 ).

So live a life that is a witness before the world. They may say ugly things to you. They may sneer at you. They may mock you. But let your life be a witness that when the Lord raptures you, they're going to say, Wow, that guy was right, you know. He was really a neat guy, you know, he was all right. He did the right thing, you know, oh man. So, they will.

Submit yourselves to every ordinance of man for the Lord's sake ( 1 Peter 2:13 ):

Now again, as a witness, as a testimony. There are some laws that are hard to live with, but as a Christian, submit yourself to them.

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 ( 1 Peter 2:13-15 ),

That you submit to the ordinances of man. That's God's will for you.

that with your well doing you might put to silence the ignorance of foolish men ( 1 Peter 2:15 ):

So really, the position that the Jehovah Witnesses take in not saluting the flag and consciencious subjectors, and so forth, is really not a scriptural position. We are to submit to the ordinances of man, to every ordinance, for the Lord's sake, even though we may grind at it, for the Lord's sake. It's God's will that we not be an offence. We might put to silence the ignorance of foolish men.

As free ( 1 Peter 2:16 ),

I'm free to do it.

but not using your liberty as a cloak of malicious maliciousness ( 1 Peter 2:16 ),

Now coming back to Christmas celebration, I'm free to do it; I'm free not to do it. That's to me the glorious thing. A Christmas tree, I'm free to have one, I'm free not to have one. Don't get hung up in a legal kind of a thing. God doesn't want a legal relationship with you; He wants a loving relationship with you. And so I'm free, but yet be careful that you don't use your freedom just to cover your own maliciousness.

Say, Well, I'm free in Jesus' name. You're not really free to live after the flesh or the lust of your flesh; you're free not to live after the lust of your flesh. That's a freedom the world doesn't have; they're bound by their flesh. They're slaves to their flesh. But freedom that we have in Christ is that we don't have to live after our flesh anymore. Thank God. What a glorious freedom. So don't use that freedom just as a cover. Well, I'm free in Jesus. I'm not under law, under grace I'm free. Don't use that as a cloak for maliciousness.

Honour all men. Love the brotherhood. Fear God. Honour the king ( 1 Peter 2:17 ).

Now specifically,

Servants, be subject to your masters with all reverence; not only to the good and the gentle, but also to the mean ones. For this is thankworthy, if a man for conscience towards God endures grief, suffering wrongfully ( 1 Peter 2:18-19 ).

Because of my conscience towards God, I've been wrongfully accused and I suffer the grief of being wrongfully accused. That's thankworthy, that's praiseworthy. That's grace. Actually the word is "this is grace", if a man for conscience toward God endures grief, though he has been persecuted wrongfully.

For what glory is it, if, when you are buffeted for your faults ( 1 Peter 2:20 ),

And servants were often buffeted by their masters. You make a mistake and he'd come and cuff you, you know, serve some temperamental master, yell and cuff you every time you did something wrong. You are a servant. Well, a lot of times you know you walk away, and boy, if I had a chance, man, I'd really nail you one, you know. You go mumbling under your breath of revenge and everything else. But "what glory is it, if, when you are buffeted for your faults." Say you've done something stupid and you get cuffed and you take it well; so what? You had it coming.

but if, when you have done well, you suffer, and you take it patiently ( 1 Peter 2:20 ),

This proves something.

this is acceptable with God ( 1 Peter 2:20 ).

Suffering wrongfully. How we hate to do this, don't we? If we get punished when we are actually innocent, man, how we cry. I mean, I've had that happen to me. My father was, had a short fuse. I mean, he was very quick to react. He was a reactor. He was a responder and then he would think later.

And my youngest brother would take advantage of this. Now he came along some seven years after me so he's just a little kid. We all loved him. I'm serious. I mean, my brother Bill, I loved him dearly. But he knew that being the little brother, he was sort of a Joseph in the family come lately. My dad said to my mom, If you will give me a redheaded freckle-face boy; buy you a Cadillac car. Well, he was born and he had red hair and of course, he developed freckles as he grew up. My mom never did get a Cadillac, but you know, promised her anything but give her our page. He did give her perfume. But my youngest brother would start screaming and my dad would come out, feeling off his belt and he'd belt my other brother and I. And after belting us, then he'd say, What happened?

Well, my youngest brother, he'd just look at us and laugh. He'd say, I'm going to get you guys in trouble, you know. If you know we had done something he didn't like, okay, I'm going to get you and he'd start screaming. Dad would come up, give up the belting and then he'd say, All right, what happened? What happened? Well, we didn't do anything, you know. Why was he screaming? And then he'd find out and well, I'm sorry, you know, but. And boy, I mean, we would really make my dad suffer for that kind of stuff; you know, we were punished unjustly. Oh man, we would get all righteous indignation and just, you know, you did that. But you know, in reality, I did so many things I should have gotten belted for and he never found out. But I always figured I was still on the plus side, you know.

Now Peter is saying, Look, if you deserve a spanking and you get one, and you take it patiently, so what? You had it coming. But if you don't deserve and yet you get a spanking and you take it patiently, hey, then that's acceptable. For God's sake you accepted graciously persecution or buffeting or things that come your way where you are really innocent. You don't have it coming. Rather than getting all upset and threatening and everything else, taking it patiently.

For even hereunto were you called: because Christ left us the example ( 1 Peter 2:21 ),

He also suffered for us. And in His suffering He left the example for us.

that we should follow his steps: [for you see] He did no sin, neither was any guile in his mouth: And when he was reviled, He didn't revile back at them again ( 1 Peter 2:21-23 );

"As the lamb before her shearers is dumb, so he opened not his mouth" ( Isaiah 53:7 ).

when he suffered, he did not threaten ( 1 Peter 2:23 );

I'll get even with you. You wait till the day of judgment, you'll fry, man, you know. He didn't threaten.

but He committed himself to him that judges righteously ( 1 Peter 2:23 ):

And this is the thing. When things come our way, we can't understand, just commit your life to God. Well Lord, it's all in Your hands. And don't get all threatening and I'll get even and all this kind of stuff. Just commit it all to God.

Jesus said, If you love those that love you; so what? The heathens do that. You should love those that hate you. Then that really proves that God's love dwells in you. So if you're persecuted, you got it coming; then so what? But if you don't and you take it well, if you learn to just commit your life to God, Well, it's all in the Lord's hand. Oh but that isn't fair. That's not right. I know it isn't but yet, you know, God's taking care of it. God will take care of it. And if we'll learn to just commit our ways completely to God, then God will take care of it.

Now if you are out to defend yourself, then God will let you. But if you will learn to just commit the thing to God, say, "Well, the Lord will take care of it, it doesn't matter. The Lord's going to handle it"; then the Lord will handle it. He will take care of it. And so learn to just really commit your life to Him. As Peter will tell us in the next chapter or two, "If you suffer according to the will of God just commit the keeping of your soul to him as a faithful creator" ( 1 Peter 4:19 ).

Jesus is our example. He suffered wrongfully at the hands of man. We should follow in His steps. He didn't pour out guile from His mouth when they were doing these things. In fact, what did He say as they were nailing Him to the tree? He said, "Father, forgive them, they know not what they do" ( Luke 23:34 ). That's your example. "Pray for those," Jesus said, "who despitefully use you" ( Matthew 5:44 ). And so you are the servant of God. "He threatened not but committed Himself to Him that judges righteously." "Father, into your hands I commend my spirit" ( Luke 23:46 ).

Who his own self bore our sins in his own body on the tree ( 1 Peter 2:24 ),

It was your sins that Jesus was bearing there. He was suffering wrongfully. He had not sin; it was for your sins that He suffered. Bearing your sins in His body on the tree,

that we, being dead to sins, should live unto righteousness: by whose stripes you were healed ( 1 Peter 2:24 ).

I think that it is wrong to limit that healing to just spiritual healing as some seek to do. I think that it is broader than that.

For ye were as sheep going astray; but are now returned to the Shepherd and the overseer of your souls ( 1 Peter 2:25 ).

So he is quoting actually freely from Isaiah, fifty-third chapter, "All we like sheep have gone astray; we've turned every one to our own way; God laid on him the iniquities of us all" ( Isaiah 53:6 ). "Who in his own self bare our sins in his own body on the tree. We being dead to sins should live unto righteousness by whose stripes you are healed." "For we were as sheep going astray. All we like sheep have gone astray but God laid on Him the iniquities of us all."

So we have this glorious salvation, the hope, the living hope of an inheritance incorruptible, undefiled, fades not away. We rejoice with a joy unspeakable in full of glory because we are heirs of eternal life through Jesus Christ. And we are going to inherit that eternal kingdom and we will live and reign with Him, world without end.

Oh, what a blessed hope and what a glorious future awaits every child of God as we wait for our King to come and manifest Himself. What good words of exhortation. Go back this next week and read the first two chapters again. Let it soak in. Let the richness of it just feed your spirit, that you might grow and become strong.

Father, thank You for Your good Word. May Your Holy Spirit now apply the truth in our daily lives. Help us, Lord, as we live in the world not to partake of the world. Help us, Lord, not to live after the flesh but to live after the Spirit, knowing that we are dead to the flesh to the old life. May we be alive unto You in and through Jesus Christ. Oh Lord, our Lord, how excellent is Thy name in all the earth. Thy glory fills the heavens and they fill our hearts and our lives tonight. May we live to the praise of Thy glory. In Jesus' name, Amen.

So much food and all to be found there, I feel like -- I like to just start all over right now and go back through these first two chapters again. Just to, you know, suck out more of the richness that is there. But we'll leave that for you to do on your own. Go back and review it. "Desire the sincere milk of the word that you might grow thereby."

God bless you, give you a very fulfilling week as you walk in fellowship with Him. Anointed by the Spirit of God, may you live after the Spirit, that new life of the Spirit that is yours through Christ, being born again by the Spirit to this living hope, to this inheritance that is yours through faith. God bless you and keep you in His love, in Jesus' name. "

Contending for the Faith

Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.

Servants, be subject to your masters with all fear: Peter begins a section in which he deals with the institution of slavery--an institution that was intact throughout the Empire during the first century. Many were slaves at the time of their conversion to Christ. It is not difficult, then, to understand why many converts would find difficulty in reconciling subjection to masters with newfound liberty in Christ. As they realized their freedom and equality in Christ, there was a grave danger that they would disregard obligations and seek to cast off social relationships. This attitude could be especially true as they came to see slavery as the very opposite of Christianity and yet saw no formal attacks being made it as an institution. The apostles wrote not one word of attack against slavery. Slavery, they learned, was to be tolerated and regulated under the guidelines of Christianity.

Peter gives no slave license to disobey, but he says continue to be in subjection to masters.

not only to the good and gentle, but also to the froward: Slaves were at the mercy of their owners, especially if they had heathen masters. But they were to serve and do their duty, even for evil, overbearing masters. Servants were to be subject (hupotasso), "rank under" (same word as "submit yourselves" in verse 13) with all fear (Thayer, 645-2-5293). "All fear" surely includes fear of God and man (Ephesians 6:5). The service of those household slaves was to be the same regardless of the different kinds of masters over them. This teaching comes down to Christians today in that we have employer-employee relationships, and we are to perform our jobs diligently using these same principles. Christians, as good workers, may exert a positive influence, even on an unbelieving employer, if we live an exemplary life before him.

Dr. Constable's Expository Notes

In Peter’s culture the servant was the person who faced the most difficulty in relating to the person over him or her in authority. Masters traditionally enjoyed great power over their slaves. The Greek word translated "servants" (oikelai) means domestic servants, but in that society those people were slaves in that they had some limitations on their personal freedom. In our culture Peter’s directions apply to how we behave in relation to those directly over us in society (employers, bosses, administrators, teachers, et al.). [Note: For a different view, see William J. Webb, Slaves, Women & Homosexuals, p. 36. See Wayne Grudem, "Should We Move Beyond the New Testament to a Better Ethic?" Journal of the Evangelical Theological Society 47:2 (June 2004):299-346, for a thorough and devastating, I believe, critique of Webb’s book.]

Again Peter commanded an attitude of respectful submission (cf. 1 Peter 2:13). The master’s personal character or conduct is not the reason for this behavior. We are to respond this way regardless of his or her actions (cf. Ephesians 6:5-8).

Dr. Constable's Expository Notes

2. Slaves’ respect for their masters 2:18-25

Peter proceeded to address the situation of Christians working under the authority of others.

"The unusual fact, unnoticed by most Bible readers, is that he [Peter], along with Paul (1 Corinthians 7:21; Ephesians 6:5-8; Colossians 3:22-25; 1 Timothy 6:1-2; Titus 2:9-10) and later Christian writers (Did. 4:11; Barn. 19:7), addresses slaves at all, for Jewish and Stoic duty codes (which in many respects this code in 1 Peter, as well as those in Ephesians and Colossians, resembles) put no such moral demands on slaves, only on masters.

"The reason for this difference between 1 Peter and other moral codes of his time is simple. For society at large slaves were not full persons and thus did not have moral responsibility. For the church slaves were full and equal persons, and thus quite appropriately addressed as such. The church never addressed the institution of slavery in society, for it was outside its province-society in that day did not claim to be representative, and certainly not representative of Christians, concepts that arrived with the Enlightenment-but it did address the situation in the church, where no social distinctions were to be allowed, for all were brothers and sisters (Galatians 3:28; 1 Corinthians 12:13; Colossians 3:11; Philemon 1:16), however shocking that was to society at large." [Note: Davids, pp. 105-6.]

Peter evidently addressed servants but not masters because he addressed a social situation in which some of his readers were household servants but few, if any, were masters. [Note: Michaels, p. 122.]

Barclay's Daily Study Bible

Chapter 2

WHAT TO LOSE AND WHAT TO YEARN FOR ( 1 Peter 2:1-3 )

2:1-3 Strip off, therefore, all the evil of the heathen world and all deceitfulness, acts of hypocrisy and feelings of envy, and all gossiping disparagements of other people, and, like newly-born babes, yearn for the unadulterated milk of the word, so that by it you may grow up until you reach salvation. You are bound to do this if you have tasted that the Lord is kind.

No Christian can stay the way he is; and Peter urges his people to have done with evil things and to set their hearts on that which alone can nourish life.

There are things which must be stripped off. Apothesthai (compare G595) is the verb for stripping off one's clothes. There are things of which the Christian must divest himself as he would strip off a soiled garment.

He must strip off all the evil of the heathen world. The word for evil is kakia ( G2549) ; it is the most general word for wickedness and includes all the wicked ways of the Christless world. The other words are illustrations and manifestations of this kakia ( G2549) ; and it is to be noted that they are all faults of character which hurt the great Christian virtue of brotherly love. There can be no brotherly love so long as these evil things exist.

There is deceitfulness (dolos, G1388) . Dolos is the trickery of the man who is out to deceive others to attain his own ends, the vice of the man whose motives are never pure.

There is hypocrisy (hupokrisis, G5272) . Hupokrites ( G5273) (hypocrite) is a word with a curious history. It is the noun from the verb hupokrinesthai ( G5271) which means to answer; a hupokrites ( G5273) begins by being an answerer. Then it comes to mean an actor, the man who takes part in the question and answer of the stage. Next it comes to mean a hypocrite, a man who all the time is acting a part and concealing his real motives. The hypocrite is the man whose alleged Christian profession is for his own profit and prestige and not for the service and glory of Christ.

There is envy (phthonos, G5355) . It may well be said that envy is the last sin to die. It reared its ugly head even in the apostolic band. The other ten were envious of James and John, when they seemed to steal a march upon them in the matter of precedence in the coming Kingdom ( Mark 10:41). Even at the last supper the disciples were disputing about who should occupy the seats of greatest honour ( Luke 22:24). So long as self remains active within a man's heart there will be envy in his life. E. G. Selwyn calls envy "the constant plague of all voluntary organisations, not least religious organisations." C. E. B. Cranfield says that "we do not have to be engaged in what is called 'church work' very long to discover what a perennial source of trouble envy is."

There is gossiping disparagement (katalalia, G2636) . Katalalia is a word with a definite flavour. It means evil-speaking; it is almost always the fruit of envy in the heart; and it usually takes place when its victim is not there to defend himself. Few things are so attractive as hearing or repeating spicy gossip. Disparaging gossip is something which everyone admits to be wrong and which at the same time almost everyone enjoys; and yet there is nothing more productive of heartbreak and nothing is so destructive of brotherly love and Christian unity.

These, then, are the things which the reborn man must strip off for, if he continues to allow them to have a grip upon his life, the unity of the brethren must be injured.

THAT ON WHICH TO SET THE HEART ( 1 Peter 2:1-3 continued)

But there is something on which the Christian must set his heart. He must yearn for the unadulterated milk of the word. This is a phrase about whose meaning there is some difficulty. The difficulty is with the word logikos ( G3050) which with the King James Version we have translated of the word. The English Revised Version translates it spiritual, and in the margin gives the alternative translation reasonable. Moffatt has spiritual, as has the Revised Standard Version.

Logikos ( G3050) is the adjective from the noun logos ( G3056) and the difficulty is that it has three perfectly possible translations.

(a) Logos ( G3056) is the great Stoic word for the reason which guides the universe; logikos ( G3050) is a favourite Stoic word which describes what has to do with this divine reason which is the governor of all things. If this is the word's connection, clearly spiritual is the meaning.

(b) Logos ( G3056) is the normal Greek word for mind or reason; therefore, logikos ( G3050) often means reasonable or intelligent. It is in that way that the King James Version translates it in Romans 12:1, where it speaks of our reasonable service.

(c) Logos ( G3056) is the Greek for word, and logikos ( G3050) means belonging to the Lord. This is the sense in which the King James Version takes it, and we think it is correct. Peter has just been talking about the word of God which abides forever ( 1 Peter 1:23-25). It is the word of God which is in his mind; and we think that what he means here is that the Christian must desire with his whole heart the nourishment which comes from the word of God, for by that nourishment he can grow until he reaches salvation itself. In face of all the evil of the heathen world the Christian must strengthen his soul with the pure food of the word of God.

This food of the word is unadulterated (adolos, G97) . That is to say, there is not the slightest admixture of anything evil in it. Adolos ( G97) is an almost technical word to describe corn (American: grain) that is entirely free from chaff or dust or useless or harmful matter. In all human wisdom there is some admixture of what is either useless or harmful; the word of God alone is altogether good.

The Christian is to yearn for this milk of the word; yearn is epipothein ( G1971) which is a strong word. It is the word which is used for the hart longing for the waterbrooks ( Psalms 42:1), and for the Psalmist longing for the salvation of the Lord ( Psalms 119:174). For the sincere Christian, to study God's word is not a labour but a delight, for he knows that there his heart will find the nourishment for which it longs.

The metaphor of the Christian as a baby and the word of God as the milk whereby he is nourished is common in the New Testament. Paul thinks of himself as the nurse who cares for the infant Christians of Thessalonica ( 1 Thessalonians 2:7). He thinks of himself as feeding the Corinthians with milk for they are not yet at the stage of meat ( 1 Corinthians 3:2); and the writer of the Letter to the Hebrews blames his people for being still at the stage of milk when they should have gone on to maturity ( Hebrews 5:12; Hebrews 6:2). To symbolize the rebirth of baptism in the early church, the newly baptized Christian was clothed in white robes, and sometimes he was fed with milk as if he was a little child. It is this nourishment with the milk of the word which makes a Christian grow up and grow on until he reaches salvation.

Peter finishes this introduction with an allusion to Psalms 34:8. "You are bound to do this," he writes, "if you have tasted the kindness of God." Here is something of the greatest significance. The fact that God is gracious is not an excuse for us to do as we like, depending on him to overlook it; it lays on us an obligation to toil towards deserving his graciousness and love. The kindness of God is not an excuse for laziness in the Christian life; it is the greatest of all incentives to effort.

THE NATURE AND FUNCTION OF THE CHURCH ( 1 Peter 2:4-10 )

2:4-10 Come to him, the living stone, rejected by men but chosen and precious with God, and be yourselves, like living stones, built into a spiritual house until you become a holy priesthood to offer spiritual sacrifices, which are well-pleasing to God through Jesus Christ; for there is a passage in Scripture which says, "Behold, I place in Zion a stone, chosen, a cornerstone, precious, and he who believes in him shall not be put to shame." So, then, there is preciousness in that stone to you who believe; but, to those who disbelieve, the stone which the builders rejected has become the headstone of the corner, and a stone over which they will stumble, and a rock over which they will trip. They stumble because they disobey the word--a fate for which they were appointed. But you are a chosen race, a royal priesthood, a people dedicated to God, a nation for him specially to possess that you might tell forth the excellencies of him who called you out of darkness into his glorious light, you, who were once not a people and are now the people of the Lord, you who were once without mercy and have now found mercy.

Peter sets before us the nature and the function of the Church. There is so much in the passage that we divide it into four sections.

(1) The Stone Which The Builders Rejected

Much is made of the idea of the stone. Three Old Testament passages are symbolically used; let us look at them one by one.

(i) The beginning of the whole matter goes back to the words of Jesus himself. One of the most illuminating parables he ever told was the Parable of the Wicked Husbandmen. In it he told how the wicked husbandmen killed servant after servant and in the end even murdered the son. He was showing how the nation of Israel had again and again refused to listen to the prophets and had persecuted them, and how this refusal was to reach its climax with his own death. But beyond the death he saw the triumph and he told of that triumph in words taken from the Psalms: "The very stone which the builders rejected has become the head of the corner; this was the Lord's doing and it is marvellous in our eyes" ( Matthew 21:42; Mark 12:10; Luke 20:17).

That is a quotation from Psalms 118:22. In the original it is a reference to the nation of Israel. A. K. Kirkpatrick writes of it: "Israel is 'the head corner-stone.' The powers of the world flung it aside as useless, but God destined it for the most honourable and important place in the building of his kingdom in the world. The words express Israel's consciousness of its mission and destiny in the purpose of God." Jesus took these words and applied them to himself. It looked as if he was utterly rejected by men; but in the purpose of God he was the corner-stone of the edifice of the Kingdom, honoured above all.

(ii) In the Old Testament there are other references to this symbolic stone, and the early Christian writers used them for their purposes. The first is in Isaiah 28:16: "Therefore, thus says the Lord God, Behold I am laying in Zion for a foundation a stone, a tested stone, a precious cornerstone, of a sure foundation; he who believes will not be in haste." Again the reference is to Israel. The sure and precious stone is God's unfailing relationship to his people, a relationship which was to culminate in the coming of the Messiah. Once again the early Christian writers took this passage and applied it to Jesus Christ as the precious and immovable foundation stone of God.

(iii) The second of these other passages is also from Isaiah: "But the Lord of hosts, him you shall regard as holy; let him be your fear, and let him be your dread. And he will become a sanctuary, and a stone of offence, and a rock of stumbling to both houses of Israel, a trap and a snare to the inhabitants of Jerusalem" ( Isaiah 8:13-14). Its meaning is that God is offering his lordship to the people of Israel; that to those who accept him he will become a sanctuary and a salvation, but to those who reject him he will become a terror and a destruction. Again the early Christian writers took this passage and applied it to Jesus. To those who accept him Jesus is Saviour and Friend; to those who reject him he is judgment and condemnation.

(iv) For the understanding of this passage, we have to take in a New Testament reference to these Old Testament ones. It is hardly possible that Peter could speak of Jesus as the corner-stone and of Christians as being built into a spiritual house, united in him, without thinking of Jesus' own words to himself. When he made his great confession of faith at Caesarea Philippi, Jesus said to him, "You are Peter, and on this rock I will build my Church" ( Matthew 16:18). It is on the faith of the loyal believer that the Church is built.

These are the origins of the pictures in this passage.

(2) The Nature Of The Church

From this passage we learn three things about the very nature of the Church.

(i) The Christian is likened to a living stone and the Church to a living edifice into which he is built ( 1 Peter 2:5). Clearly that means that Christianity is community; the individual Christian finds his true place only when he is built into that edifice. "Solitary religion" is ruled out as an impossibility. C. E. B. Cranfield writes: "The free-lance Christian, who would be a Christian but is too superior to belong to the visible Church upon earth in one of its forms, is simply a contradiction in terms."

There is a famous story from Sparta. A Spartan king boasted to a visiting monarch about the walls of Sparta. The visiting monarch looked around and could see no walls. He said to the Spartan king, "Where are these walls about which you boast so much?" His host pointed at his bodyguard of magnificent troops. "These," he said, "are the walls of Sparta, every man a brick."

The point is clear. So long as a brick lies by itself it is useless; it becomes of use only when it is incorporated into a building. So it is with the individual Christian. To realize his destiny he must not remain alone, but must be built into the fabric of the Church.

Suppose that in time of war a man says, "I wish to serve my country and to defend her from her enemies." If he tries to carry out that resolution alone, he can accomplish nothing. He can be effective in that purpose only by standing shoulder to shoulder with others of like mind. It is so with the Church. Individualistic Christianity is an absurdity; Christianity is community within the fellowship of the Church.

(ii) Christians are a holy priesthood ( 1 Peter 2:5). There are two great characteristics of the priest.

(a) He is the man who himself has access to God and whose task it is to bring others to him. In the ancient world this access to God was the privilege of the professional priests, and in particular of the High Priest who alone could enter into the Holy of Holies. Through Jesus Christ, the new and living way, access to God becomes the privilege of every Christian, however simple he may be. Further, the Latin word for priest is pontifex, which means bridge-builder; the priest is the man who builds a bridge for others to come to God; and the Christian has the duty and the privilege of bringing others to that Saviour whom he himself has found and loves.

(b) The priest is the man who brings an offering to God. The Christian also must continuously bring his offerings to God. Under the old dispensation the offerings brought were animal sacrifices; but the sacrifices of the Christian are spiritual sacrifices. He makes his work an offering to God. Everything is done for God; and so even the meanest task is clad with glory. The Christian makes his worship an offering to God; and so the worship of God's house becomes, not a burden but a joy. The Christian makes himself an offering to God. "Present your bodies," said Paul, "as a living sacrifice to God" ( Romans 12:1). What God desires most of all is the love of our hearts and the service of our lives. That is the perfect sacrifice which every Christian must make.

(iii) The function of the Church is to tell forth the excellencies of God. That is to say, it is to witness to men concerning the mighty acts of God. By his very life, even more than by his words, the Christian is to be a witness of what God in Christ has done for him.

(3) The Glory Of The Church

In 1 Peter 2:9 we read of the things to which the Christian is a witness.

(i) God has called the Christian out of darkness into his glorious light. The Christian is called out of darkness into light. When a man comes to know Jesus Christ, he comes to know God. No longer does he need to guess and to grope. "He who has seen me," said Jesus, "has seen the Father" ( John 14:9). In Jesus is the light of the knowledge of God. When a man comes to know Jesus, he comes to know goodness. In Christ he has a standard by which all actions and motives may be tested. When a man comes to know Jesus Christ, he comes to know the way. Life is no longer a trackless road without a star to guide. In Christ the way becomes clear. When a man comes to know Jesus Christ, he comes to know power. It would be little use to know God without the power to serve him. It would be little use to know goodness and yet be helpless to attain to it. It would be little use to see the right way and be quite unable to take it. In Jesus Christ there is both the vision and the power.

(ii) God has made those who were not a people into the people of God. Here Peter is quoting from Hosea 1:6; Hosea 1:9-10; Hosea 2:1; Hosea 2:23). This means that the Christian is called out of insignificance into significance. It continually happens in this world that a man's greatness lies not in himself but in what has been given him to do. The Christian's greatness lies in the fact that God has chosen him to be his man and to do his work in the world. No Christian can be ordinary, for he is a man of God.

(iii) The Christian is called out of no mercy, into mercy. The great characteristic of non-Christian religion is the fear of God. The Christian has discovered the love of God and knows that he need no longer fear him, because it is well with his soul.

(4) The Function Of The Church

In 1 Peter 2:9 Peter uses a whole series of phrases which are a summary of the functions of the Church. He calls the Christians "a chosen race, a royal priesthood, a people dedicated to God, a nation for him specially to possess." Peter is steeped in the Old Testament and these phrases are all great description of the people of Israel. They come from two main sources. In Isaiah 43:21 Isaiah hears God say, "The people whom I formed for myself." But even more in Exodus 19:5-6 the voice of God is heard: "Now, therefore, if you will obey my voice and keep my covenant, you shall be my own possession among all people; for all the earth is mine: and you shall be to me a kingdom of priests, and a holy nation." The great promises which God made to his people Israel are being fulfilled to the Church, the new Israel. Every one of these titles is full of meaning.

(i) Christians are a chosen people. Here we are back to the covenant idea. Exodus 19:5-6 is from the passage which describes how God entered into his covenant with Israel. In the covenant he offered a special relationship with himself to Israel; but it depended on the people of Israel accepting the conditions of the covenant and keeping the law. That relationship would hold only "if you will obey my voice, and keep my covenant" ( Exodus 19:5).

From this we learn that the Christian is chosen for three things. (a) He is chosen for privilege. In Jesus Christ there is offered to him a new and intimate fellowship with God. God has become his friend and he has become God's friend. (b) He is chosen for obedience. Privilege brings with it responsibility. The Christian is chosen in order that he may become the obedient child of God. He is chosen not to do as he likes but to do as God likes. (c) He is chosen for service. His honour is that he is the servant of God. His privilege is that he will be used for the purposes of God. But he can be so used only when he brings to God the obedience he desires. Chosen for privilege, chosen for obedience, chosen for service--these three great facts go hand in hand.

(ii) Christians are a royal priesthood. We have already seen that this means that every Christian has the right of access to God; and that he must offer his work, his worship and himself to God.

(iii) Christians are what the Revised Standard Version calls a holy nation. We have already seen that the basic meaning of hagios ( G40) (holy) is different. The Christian has been chosen that he may be different from other men. That difference lies in the fact that he is dedicated to God's will and to God's service. Other people may follow the standards of the world but for him the only standards are God's. A man need not even start on the Christian way unless he realizes that it will compel him to be different from other people.

(iv) Christians are a people for God specially to possess. It frequently happens that the value of a thing lies in the fact that some one has possessed it. A very ordinary thing acquires a new value, if it has been possessed by some famous person. In any museum we find quite ordinary things--clothes, a walking-stick, a pen, books, pieces of furniture--which are of value only because they were once possessed by some great person. It is so with the Christian. The Christian may be a very ordinary person but he acquires a new value because he belongs to God.

REASONS FOR RIGHT LIVING ( 1 Peter 2:11-12 )

2:11-12 Beloved, I urge you, as strangers and sojourners, to abstain from the fleshly desires which carry on their campaign against the soul. Make your conduct amongst the Gentiles fine, so that in every matter in which they slander you as evil-doers, they may see from your fine deeds what you are really like and glorify God on the day when he will visit the earth.

The basic commandment in this passage is that the Christian should abstain from fleshly desires. It is of the greatest importance that we should see what Peter means by this. The phrases sins of the flesh and, fleshly, desires have become much narrowed in meaning in modern usage. For us they usually mean sexual sin; but in the New Testament they are much wider than that. Paul's list of the sins of the flesh in Galatians 5:19-21, includes "immorality, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy, drunkenness, carousing, and the like." There are far more than bodily sins here.

In the New Testament, flesh stands for far more than the physical nature of man. It stands for human nature apart from God; it means unredeemed human nature; it means life lived without the standards, the help, the grace and the influence of Christ. Fleshly desires and sins of the flesh, therefore, include not only the grosser sins but all that is characteristic of fallen human nature. From these sins and desires the Christian must abstain. As Peter sees it, there are two reasons for this abstinence.

(i) The Christian must abstain from these sins because he is a stranger and a pilgrim. The words are paroikos ( G3941) and parepidemos ( G3927) . They are quite common Greek words and they describe someone who is only temporarily resident in a place and whose home is somewhere else. They are used to describe the patriarchs in their wanderings, and especially Abraham who went out not knowing where he was to go and whose search was for the city whose maker and builder is God ( Hebrews 11:9; Hebrews 11:13). They are used to describe the children of Israel when they were slaves and strangers in the land of Egypt before they entered into the Promised Land ( Acts 7:6).

These words give us two great truths about the Christian. (a) There is a real sense in which he is a stranger in the world; and because of that he cannot accept the world's laws and ways and standards. Others may accept them; but the Christian is a citizen of the Kingdom of God and it is by the laws of that Kingdom that he must direct his life. He must take his full share of responsibility for living upon earth, but his citizenship is in heaven and the laws of heaven are paramount for him. (b) The Christian is not a permanent resident upon earth; he is on the way to the country which is beyond. He must therefore, do nothing which would keep him from reaching his ultimate goal. He must never become so entangled in the world that he cannot escape from its grip; he must never so soil himself as to be unfit to enter the presence of the holy God to whom he is going.

THE GREATEST ANSWER AND DEFENCE ( 1 Peter 2:11-12 continued)

(ii) But there was for Peter another and even more practical reason why the Christian must abstain from fleshly desires. The early church was under fire. Slanderous charges were continually being made against the Christians; and the only effective way to refute them was to live lives so lovely that they would be seen to be obviously untrue.

To modern ears the King James Version can be a little misleading. It speaks about "having your conversation honest among the Gentiles." That sounds to us as if it meant that the Christian must always speak the truth, but the word translated conversation is anastrophe ( G391) , which means a man's whole conduct, not simply his talk. That is, in fact, what conversation did mean in the seventeenth century. The word translated honest is kalos ( G2570) . In Greek there are two words for good There is agathos ( G18) , which simply means good in quality; and there is kalos ( G2570) , which means not only good but also lovely, fine, attractive, winsome. That is what honestus means in Latin. So, what Peter is saying is that the Christian must make his whole way of life so lovely and so good to look upon that the slanders of his heathen enemies may be demonstrated to be false.

Here is timeless truth. Whether we like it or not, every Christian is an advertisement for Christianity; by his life he either commends it to others or makes them think less of it. The strongest missionary force in the world is a Christian life.

In the early church this demonstration of the loveliness of the Christian life was supremely necessary, because of the slanders the heathen deliberately cast on the Christian Church. Let us see what some of these slanders were.

(i) In the beginning Christianity was closely connected with the Jews. By race Jesus was a Jew; Paul was a Jew; Christianity was cradled in Judaism; and inevitably many of its early converts were Jews. For a time Christianity was regarded merely as a sect of Judaism. Antisemitism is no new thing. Friedlander gives a selection of the slanders which were repeated against the Jews in his Roman Life and Manners under the Early Empire. "According to Tacitus they (the Jews) taught their proselytes above all to despise the gods, to renounce their fatherland, to disregard parents, children, brothers and sisters. According to Juvenal, Moses taught the Jews not to show anyone the way, nor to guide the thirsty traveller to the spring, except he were a Jew. Apion declares that, in the reign of Antiochus Epiphanes, the Jews every year fattened a Greek, and having solemnly offered him up as a sacrifice on a fixed day in a certain forest, ate his entrails and swore eternal hostility to the Greeks." These were the things which the heathen had persuaded themselves were true about the Jews, and inevitably the Christians shared in this odium.

(ii) Apart from these slanders attached to the Jews, there were slanders directed particularly against the Christians themselves. They were accused of cannibalism. This accusation took its rise from a perversion of the words of the Last Supper, "This is my body. This cup is the new covenant in my blood." The Christians were accused of killing and eating a child at their feasts.

They were also accused of immorality and even of incest. This accusation took its rise from the fact that they called their meeting the Agape ( G26) , the Love Feast. The heathen perverted that name to mean that the Christian feasts were sensual orgies at which shameless deeds were done.

The Christians were accused of damaging trade. Such was the charge of the silversmiths of Ephesus ( Acts 19:21-41).

They were accused of "tampering with family relationships" because often homes were, in fact, broken up when some members of the family became Christians and others did not.

They were accused of turning slaves against their masters, and Christianity indeed did give to every man a new sense of worth and dignity.

They were accused of "hatred of mankind" and indeed the Christian did speak as if the world and the Church were entirely opposed to each other.

Above all they were accused of disloyalty to Caesar, for no Christian would worship the Emperor's godhead and burn his pinch of incense and declare that Caesar was Lord, for to him Jesus Christ and no other was Lord.

Such were the charges which were directed against the Christians. To Peter there was only one way to refute them and that was so to live that their Christian life demonstrated that they were unfounded. When Plato was told that a certain man had been making certain slanderous charges against him, his answer was: "I will live in such a way that no one will believe what he says." That was Peter's solution.

Jesus himself had said--and doubtless the saying was in Peter's mind: "Let your light so shine before men that they may see your good works and give glory to your Father who is in heaven" ( Matthew 5:16). This was a line of thought which the Jews knew well. In one of the books written between the Old and the New Testaments it says: "If ye work that which is good, my children, both men and angels shall bless you; and God shall be glorified among the Gentiles through you, and the devil shall flee from you" (The Testament of Naphtali 8: 4).

The striking fact of history is that by their lives the Christians actually did defeat the slanders of the heathen. In the early part of the third century Celsus made the most famous and the most systematic attack of all upon the Christians in which he accused them of ignorance and foolishness and superstition and all kinds of things--but never of immorality. In the first half of the fourth century, Eusebius, the great Church historian, could write: "But the splendour of the catholic and only true Church, which is always the same, grew in magnitude and power, and reflected its piety and simplicity and freedom, and the modesty and purity of its inspired life and philosophy to every nation both of Greeks and barbarians. At the same time the slanderous accusations which had been brought against the whole Church also vanished, and there remained our teaching alone, which has prevailed over all, and which is acknowledged to be superior to all in dignity and temperance, and in divine and philosophical doctrines. So that none of them now ventures to affix a base calumny upon our faith, or any such slander as our ancient enemies formerly delighted to utter" (Eusebius: The Ecclesiastical History, 4.7.15). It is true that the terrors of persecution were not even then ended, for the Christians would never admit that Caesar was Lord; but the excellence of their lives had silenced the calumnies against the Church.

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.

THE DUTY OF THE CHRISTIAN-AS A CITIZEN ( 1 Peter 2:13-15 )

2:13-15 Submit to every human institution for the Lord's sake, whether it be to the king, who has the first place, or to governors as sent by him for the punishment of those whose deeds are evil and the praise of those whose deeds are good, for it is the will of God that by so doing you should muzzle the ignorance of foolish men.

Peter looks at the duty of the Christian within the different spheres of his life; and he begins with his duty as a citizen of the country in which he happens to live.

Nothing is further from the thought of the New Testament than any kind of anarchy. Jesus had said, "Render therefore to Caesar the things that are Caesar's; and to God the things that are God's" ( Matthew 22:21). Paul was certain that those who governed the nation were sent by God and held their responsibility from him, and were, therefore, no terror to the man who lived an honourable life (Rom 13:17). In the Pastoral Epistles the Christian is instructed to pray for kings and all in authority ( 1 Timothy 2:2). The instruction of the New Testament is that the Christian must be a good and useful citizen of the country in which his life is set.

It has been said that fear built the cities and that men huddled behind a wall in order to be safe. Men join themselves together and agree to live under certain laws, so that the good man may have peace to do his work and go about his business and the evil man may be restrained and kept from his evil-doing. According to the New Testament life is meant by God to be an ordered business and the state is divinely appointed to provide and to maintain that order.

The New Testament view is perfectly logical and just. It holds that a man cannot accept the privileges which the state provides without also accepting the responsibilities and the duties which it demands. He cannot in honour and decency take everything and give nothing.

How are we to translate this into modern terms? C. E. B. Cranfield has well pointed out that there is a fundamental difference between the state in New Testament times and the state as we in Britain know it. In New Testament times the state was authoritarian. The ruler was an absolute ruler; and the sole duty of the citizen was to render absolute obedience and to pay taxes ( Romans 13:6-7). Under these conditions the keynote was bound to be subjection to the state. But we live in a democracy; and in a democracy something far more than unquestioning subjection becomes necessary. Government is not only government of the people; it is also for the people and by the people. The demand of the New Testament is that the Christian should fulfil his responsibility to the state. In the authoritarian state that consisted solely in submission. But what is that obligation in the very different circumstances of a democracy?

In any state there must be a certain subjection. As C. E. B. Cranfield puts it, there must be "a voluntary subordination of oneself to others, putting the interest and welfare of others above one's own, preferring to give rather than to get, to serve rather than to be served." But in a democratic state the keynote must be not subjection but cooperation, for the duty of the citizen is not only to submit to be ruled but to take a necessary share in ruling. Hence, if the Christian is to fulfil his duty to the state, he must take his part in its government. He must also take his part in local government and in the life of the trade union or association connected with his trade, craft, or profession. It is tragic that so few Christians really fulfil their obligation to the state and the society in which they live.

It remains to say that the Christian has a higher obligation than even his obligation to the state. While he must render to Caesar the things which are Caesar's, he must also render to God the things which are God's. He must on occasion make it quite clear that he must listen to God rather than to men ( Acts 4:19; Acts 5:29). There may be times, therefore, when the Christian will fulfil his highest duty to the state by refusing to obey it and by insisting on obeying God. By so doing, at least he will witness to the truth, and at best he may lead the state to take the Christian way.

THE DUTY OF THE CHRISTIAN-IN SOCIETY ( 1 Peter 2:16 )

2:16 You must live as free men, yet not using your freedom as a cloak for evil, but as the slaves of God.

Any great Christian doctrine can be perverted into an excuse for evil. The doctrine of grace can be perverted into an excuse for sinning to one's heart's content. The doctrine of the love of God can be sentimentalized into an excuse for breaking his law. The doctrine of the life to come can be perverted into an excuse for neglecting life in this world. And there is no doctrine so easy to pervert as that of Christian freedom.

There are hints in the New Testament that it was frequently so perverted. Paul tells the Galatians that they have been called to liberty but they must not use that liberty as an occasion for the flesh to do as it wills ( Galatians 5:13). In Second Peter we read of those who promise others liberty and are themselves the slaves of corruption ( 2 Peter 2:19). Even the great pagan thinkers saw quite clearly that perfect freedom is, in fact, the product of perfect obedience. Seneca said, "No one is free who is the slave of his body," and, "Liberty consists in obeying God." Cicero said, "We are the servants of the laws that we may be able to be free." Plutarch insisted that every bad man is a slave; and Epictetus declared that no bad man can ever be free.

We may put it this way. Christian freedom is always conditioned by Christian responsibility. Christian responsibility is always conditioned by Christian love. Christian love is the reflection of God's love. And, therefore, Christian liberty can rightly be summed up in Augustine's memorable phrase: "Love God, and do what you like."

The Christian is free because he is the slave of God. Christian freedom does not mean being free to do as we like; it means being free to do as we ought.

In this matter we have to return to the great central truth which we have already seen. Christianity is community. The Christian is not an isolated unit; he is a member of a community and within that community his freedom operates. Christian freedom therefore is the freedom to serve. Only in Christ is a man so freed from self and sin that he can become as good as he ought to be. Freedom comes when a man receives Christ as king of his heart and Lord of his life.

A SUMMARY OF CHRISTIAN DUTY ( 1 Peter 2:17 )

2:17 Honour all men; love the brotherhood; fear God; honour the king.

Here is what we might call a four-point summary of Christian duty.

(i) Honour all men. To us this may seem hardly needing to be said; but when Peter wrote this letter it was something quite new. There were 60,000,000 slaves in the Roman Empire, everyone of whom was considered in law to be, not a person, but a thing, with no rights whatever. In effect, Peter is saying, "Remember the rights of human personality and the dignity of every man." It is still possible to treat people as things. An employer may treat his employees as so many human machines for producing so much work. Even in a welfare state, where the aim is to do so much for their physical welfare, there is a very real danger that people may be regarded as numbers on a form or as cards in a filing system.

John Lawrence in his book, Hard Facts, A Christian Looks at the World, says that one of the greatest needs in the welfare state is "to see through the files and forms in triplicate to God's creatures who are at the other end of the chain of organization." The danger is that we fail to see men and women as persons. This matter comes nearer home. When we regard anyone as existing solely to minister to our comfort or to further our plans, we are in effect regarding them, not as persons, but as things. The most tragic danger of all is that we may come to regard those who are nearest and dearest to us as existing for our convenience--and that is to treat them as things.

(ii) Love the brotherhood. Within the Christian community this respect for every man turns to something warmer and closer; it turns to love. The dominant atmosphere of the Church must always be love. One of the truest definitions of the Church is that it is "the extension of the family." The Church is the larger family of God and its bond must be love. As the Psalmist had it ( Psalms 133:1):

Behold, how good a thing it is,

And how becoming well,

Together such as brethren are

In unity to dwell!

(iii) Fear God. The writer of the proverbs has it: "The fear of the Lord is the beginning of knowledge" ( Proverbs 1:7). It may well be that the translation should be, not that the fear of the Lord is the beginning of knowledge but that the fear of the Lord is the principal part, the very foundation of knowledge. Fear here does not mean terror; it means awe and reverence. It is the simple fact of life that we will never reverence men until we reverence God. It is only when God is given his proper place in the centre that all other things take their proper place.

(iv) Honour the king. Of the four injunctions of this verse this is the most amazing, for, if it was really Peter who wrote this letter, the king in question is none other than Nero. It is the teaching of the New Testament that the ruler is sent by God to preserve order among men and that he must be respected, even when he is a Nero.

THE DUTY OF THE CHRISTIAN AS A SERVANT ( 1 Peter 2:18-25 )

2:18-25 Servants, be subject to your masters with all respect, not only to those who are good and equitable, but also to those who are perverse, for it is a real sign of grace when a man bears pains in unjust suffering because of his consciousness of God. It is to live like this that you were called, because Christ too suffered for us, leaving behind him an example that we should follow in his steps. He did no sin nor was any guile found in his mouth. When he was insulted, he did not return insult for insult. When he suffered, he uttered no threats, but he committed himself to him who judges justly. He himself bore our sins in his body on the tree, that we might depart from sins and live to righteousness. With his stripes you have been healed, for you were straying away like sheep but now you have turned to the Shepherd and Watchman of your souls.

Here is the passage which would be relevant to by far the greatest number of the readers of this letter, for Peter writes to servants and slaves, and they formed by far the greatest part of the early church. The word Peter uses for servants is not douloi ( G1401) , which is the commonest word for slaves, but oiketai ( G3610) , the word for the household and domestic slaves.

To understand the real meaning of what Peter is saying we must understand something of the nature of slavery in the time of the early church. In the Roman Empire there were as many as 60,000,000 slaves, Slavery began with Roman conquests, slaves being originally mainly prisoners taken in war, and in very early times Rome had few slaves but by New Testament times slaves were counted by the million.

It was by no means only menial tasks which were performed by slaves. Doctors, teachers, musicians, actors, secretaries, stewards were slaves. In fact, all the work of Rome was done by slaves. Roman attitude was that there was no point in being master of the world and doing one's own work. Let the slaves do that and let the citizens live in pampered idleness. The supply of slaves would never run out.

Slaves were not allowed to marry; but they cohabited; and the children born of such a partnership were the property of the master, not of the parents, just as the lambs born to the sheep belonged to the owner of the flock, and not to the sheep.

It would be wrong to think that the lot of slaves was always wretched and unhappy, and that they were always treated with cruelty. Many slaves were loved and trusted members of the family; but one great inescapable fact dominated the whole situation. In Roman law a slave was not a person but a thing; and he had absolutely no legal rights whatsoever. For that reason there could be no such thing as justice where a slave was concerned. Aristotle writes, "There can be no friendship nor justice towards inanimate things; indeed, not even towards a horse or an ox, nor yet towards a slave as a slave. For master and slave have nothing in common; a slave is a living tool, just as a tool is an inanimate slave." Varro divides the instruments of agriculture into three classes--the articulate, the inarticulate and the mute, "the articulate comprising the slaves, the inarticulate comprising the cattle, and the mute comprising the vehicles." The only difference between a slave and a beast or a farmyard cart was that a slave happened to be able to speak. Peter Chrysologus sums the matter up: "Whatever a master does to a slave, undeservedly, in anger, willingly, unwillingly, in forgetfulness, after careful thought, knowingly, unknowingly, is judgment, justice and law." In regard to a slave, his master's will, and even his master's caprice, was the only law.

The dominant fact in the life of a slave was that, even if he was well treated, he remained a thing. He did not possess even the elementary rights of a person and for him justice did not even exist.

THE PERIL OF THE NEW SITUATION ( 1 Peter 2:18-25 continued)

Into this situation came Christianity with its message that every man was precious in the sight of God. The result was that within the Church the social barriers were broken down. Callistus, one of the earliest bishops of Rome, was a slave; and Perpetua, the aristocrat, and Felicitas, the slave-girl, met martyrdom hand in hand. The great majority of the early Christians were humble folk and many of them were slaves. It was quite possible in the early days that the slave should be the president of the congregation and the master a member of it. This was a new and revolutionary situation. It had its glory and it had its dangers. In this passage Peter is urging the slave to be a good slave and a faithful workman; for he sees two dangers.

(i) Suppose both master and servant became Christians; there arose the danger that the slave might presume upon the new relationship and make an excuse for shirking his work, assuming that since he and his master were both Christians, he could get away with anything. That situation is by no means at an end. There are still people who trade on the goodwill of a Christian master and think that the fact that both they and their employers are Christians gives them a right to dispense with discipline and punishment. But Peter is quite clear. The relationship between Christian and Christian does not abolish the relationship between man and man. The Christian must, indeed, be a better workman than anyone else. His Christianity is not a reason for claiming exemption from discipline; it should bring him under self-discipline and make him more conscientious than anyone else.

(ii) There was the danger that the new dignity which Christianity brought him would make the slave rebel and seek to abolish slavery altogether. Some students are puzzled that no New Testament writer ever pleads for the abolition of slavery or even says in so many words that it is wrong. The reason was simple. To have encouraged the slaves to rise against their masters would have been the way to speedy disaster. There had been such revolts before and they had always been quickly and savagely crushed. In any event, such teaching would merely have gained for Christianity the reputation of being a subversionary religion. There are some things which cannot happen quickly; there are some situations in which the leaven has to work and in which haste is the surest way to delay the desired end. The leaven of Christianity had to work in the world for many generations before the abolition of slavery became a practical possibility. Peter was concerned that Christian slaves should demonstrate to the world that their Christianity did not make them disgruntled rebels but rather workmen who had found a new inspiration towards doing an honest day's work. It will still often happen that, when some situation cannot at the time be changed, the Christian duty is to be Christian within that situation and to accept what cannot be changed until the leaven has worked.

THE NEW ATTITUDE TO WORK ( 1 Peter 2:18-25 continued)

But Christianity did not leave the matter in that merely negative form. It introduced three great new principles into a man's attitude as a servant and a workman.

(i) Christianity introduced a new relationship between master and man. When Paul sent the runaway slave Onesimus back to Philemon, he did not for a moment suggest that Philemon should set Onesimus free. He did not suggest that Philemon should cease to be the master and that Onesimus should cease to be the slave. What he did say was that Philemon must receive Onesimus not now as a servant, but as a brother beloved ( Philemon 1:16). Christianity did not abolish social differences; but it introduced a new relationship of brotherhood in which these other differences were overpassed and transformed. Where there is real brotherhood, it does not matter if you call one man master and the other servant. There is between them a bond which transforms the necessary differences which the circumstances of life make necessary. The solution of the world's problems lies in the new relationship between man and man.

(ii) Christianity introduced a new attitude to work. It is the conviction of the New Testament that all work must be done for Jesus Christ. Paul writes: "Whatever you do in word or deed, do everything in the name of the Lord Jesus" ( Colossians 3:17). "Whether you eat or drink, or whatever you do, do all to the glory of God" ( 1 Corinthians 10:31). In the Christian ideal work is not done for an earthly master or for personal prestige or to make so much money; it is done for God. It is, of course, true that a man must work in order to earn a wage and he must work to satisfy a master; but beyond that there is for the Christian the conviction that his work must be done well enough to be able to show it to God without shame.

(iii) But when these great ideals were set against the situation in the early church--and the situation does not entirely change--one great question arose. Suppose a man has the Christian attitude to men and to work and is treated with injustice, insult and injury--what then? Peter's great answer is that this is exactly what happened to Jesus. He was none other than the Suffering Servant. 1 Peter 2:21-25 are full of reminiscences and quotations of Isaiah 53:1-12, the supreme picture of the Suffering Servant of God, which came to life in Jesus. He was without sin and yet he was insulted and he suffered; but he accepted the insults and the suffering with serene love and bore them for the sins of mankind.

In so doing he left us an example that we should follow in his steps ( 1 Peter 2:21). The word Peter uses for example is very vivid. It is hupogrammos ( G5261) , a word which comes from the way in which children were taught to write in the ancient world. Hupogrammos ( G5261) can mean two things--an outline sketch which the learner had to fill in or the copyhead of copperplate handwriting in a writing exercise book which the child had to copy out on the lines below. Jesus gave us the pattern which we have to follow. If we have to suffer insult and injustice and injury, we have only to go through what he has already gone through. It may be that at the back of Peter's mind there was a glimpse of a tremendous truth. That suffering of Jesus was for the sake of man's sin; he suffered in order to bring men back to God. And it may be that, when the Christian suffers insult and injury with uncomplaining steadfastness and unfailing love, he shows such a life to others as will lead them to God.

TWO PRECIOUS NAMES FOR GOD ( 1 Peter 2:18-25 continued)

(1) The Shepherd Of The Souls Of Men

In the last verse of this chapter we come upon two of the great names for God--the Shepherd and Bishop of our souls--as the King James Version has it.

(i) God is the Shepherd of the souls of men. The Greek is poimen ( G4166) and shepherd is one of the oldest descriptions of God. The Psalmist has it in the best-loved of all the Psalms: "The Lord is my shepherd" ( Psalms 23:1). Isaiah has it: "He will feed his flock like a shepherd: he will gather the lambs in his arms; he will carry them in his bosom, and gently lead those that are with young" ( Isaiah 40:11).

The great king whom God was going to send to Israel would be the shepherd of his people. Ezekiel hears the promise of God: "And I will set up over them one shepherd, my servant David, and he shall feed them; he shall feed them, and be their shepherd" ( Ezekiel 34:23; Ezekiel 37:24).

This was the title which Jesus took to himself when he called himself the Good Shepherd and when he said that the Good Shepherd lays down his life for the sheep ( John 10:1-18). To Jesus the men and women who did not know God and who were waiting for what he could give them were like sheep without a shepherd ( Mark 6:34). The great privilege given to the servant and the minister of Christ is to shepherd the flock of God ( John 21:16; 1 Peter 5:2).

It may be difficult for those of us who live in an industrial civilization to grasp the greatness of this picture; but in the East the picture would be very vivid, particularly in Judaea, where there was a narrow central plateau which held danger on either side. It was on this narrow tableland that the sheep grazed. Grass was sparse; there were no protecting walls; and the sheep wandered. The shepherd, therefore, had to be ceaselessly and sleeplessly on the watch lest harm should come to his flock.

In The Historical Geography of the Holy Land Sir George Adam Smith describes the shepherd of Judaea. "With us, sheep are often left to themselves; but I do not remember ever to have seen in the East a flock of sheep without a shepherd. In such a landscape as Judaea, where a day's pasture is thinly scattered over an unfenced track of country, covered with delusive paths, still frequented by wild beasts, and rolling off into the desert, the man and his character are indispensable. On some high moor, across which at night the hyenas howl, when you meet him, sleepless, far-sighted, weather-beaten, armed, leaning upon his staff, and looking out over his scattered sheep, everyone of them on his heart, you understand why the shepherd of Judaea sprang to the front in his people's history; why they gave his name to their king, and made him the symbol of providence; why Christ took him as the type of self-sacrifice."

This word shepherd tells us most vividly of the ceaseless vigilance and the self-sacrificing love of God for us who are his flock. "We are his people and the sheep of his pasture" ( Psalms 100:3).

(2) The Guardian Of Our Souls

(ii) The King James Version speaks of God as the Shepherd and Bishop of our souls; but nowadays Bishop is an inadequate and misleading translation of the Greek (episkopos, G1985) .

Episkopos ( G1985) is a word with a great history. In Homer's Iliad, Hector, the great champion of the Trojans, is called the episkopos ( G1985) who, during his lifetime, guarded the city of Troy and kept safe its noble wives and infants. Episkopos ( G1985) is used of the gods who are the guardians of the treaties which men make and of the agreements to which men come, and who are the protectors of house and home. Justice, for instance, is the episkopos ( G1985) , who sees to it that a man shall pay the price for the wrong that he has done.

In Plato's Laws the Guardians of the state are those whose duty it is to oversee the games, the feeding and the education of the children that "they may be sound of hand and foot, and may in no wise, if possible, get their natures warped by their habits." The people whom Plato calls market-stewards are the episkopoi ( G1985) who "supervise personal conduct, keeping an eye on temperate and outrageous behaviour, so as to punish him who needs punishment."

In Athenian law and administration the episkopoi ( G1985) were governors and administrators and inspectors sent out to subject states to see that law and order and loyalty were observed. In Rhodes the main magistrates were five episkopoi ( G1985) who presided over the good government and the law and order of the state.

Episkopos ( G1985) is, therefore, a many-sided but always a noble word. It means the protector of public safety; the guardian of honour and honesty; the overseer of right education and of public morals; the administrator of public law and order.

So, then, to call God the episkopos ( G1985) of our souls is to call him our Guardian, our Protector, our Guide, and our Director.

God is the Shepherd and the Guardian of our souls. In his love he cares for us; in his power he protects us; and in his wisdom he guides us in the right way.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

1 Peter 2:18

servants -- The Greek word for slaves here is not douloi, the common term for slaves (cf. v. 16), but oiketai, which refers to household or domestic servants (cf. Luke 16:13; Romans 14:4). BKC

slaves -- Peter’s use of the Greek word oiketēs here for a specific kind of slave indicates that he has household slaves in mind, although his comments are applicable also to slaves serving in other capacities. Graeco-Roman literature did not often address slaves. The early Christian writings regard slaves as full members of the household unit; they too have rights and moral obligations to the members of their household (see Eph 5:21–6:9; Col 3:18–4:1). - FSB

    The slave was legally bound and could not change his or her master, whereas the modern employee has the right to stop working for a cruel employer. NLTSB

    Many slaves in the Roman empire held responsible positions and had a decent income, but most were harshly treated and all were deprived of legal status and rights. - NLTSB

Servants, be submissive -- One’s Christianity does not give the right to rebel against one’s superior in the social structure (see notes on 1 Corinthians 7:20-24; Ephesians 6:5-7; Colossians 3:22-25; Philem.; see also Exodus 21:26-27; Leviticus 25:39-43; Deuteronomy 23:15-16), no matter how unfair or harsh he may be. - MSB

harsh -- (those who are unjust) -- Passive resistance to injustice also reflects the character of Jesus, who endured the same treatment during His trial and crucifixion (Mark 14:65; Mark 15:17-20, Mark 15:29-32; Luke 23:34).

Harsh -- is from the Greek skolios (lit., “curved,” “bent,” or “not straight”). The medical term “scoliosis,” referring to curvature of the spine, comes from this word. - BKC

[See Utley at this point where he discusses the cultural aspect of biblical interpreation. ]

Gill's Exposition of the Whole Bible

Servants, be subject to your masters,.... This was another notion of the Jews, that because they were the seed of Abraham, they ought not to be the servants of any; and particularly such as were believers in Christ thought they ought not to serve unbelieving masters, nor indeed believing ones, because they were equally brethren in Christ with them; hence the Apostle Peter, here, as the Apostle Paul frequently elsewhere, inculcates this duty of servants to their masters; see 1 Corinthians 7:20 2 Timothy 2:9 the manner in which they are to be subject to them is,

with all fear; with reverence to their persons, strict regard to their commands, faithfulness in any trust reposed in them, diligence in the discharge of their duty, and carefulness of offending them: and all this,

not only to the good and gentle; those that are good natured, kind, beneficent, and merciful; that do not use them with rigour and severity; are moderate in their demands of service; require no more to be done than what is reasonable; allow them sufficient diet, give them good wages, and pay them duly:

but also to the froward; the ill natured, morose, and rigorous; who exact more labour than is requisite; give hard words, and harder blows; withhold sufficiency of food from them, and keep back the hire of their labours.

Light of Israel Bible Commentary

SUBMISSION OF SLAVES

Slaves, in reverent fear of God submit yourselves to your masters, not only to those who are good and considerate, but also to those who are harsh. 1 Peter 2:18

Slavery was a very common thing in the first century. Barclay estimates that there were sixty million slaves in the Roman Empire, and that they formed the greatest segment of the Christian church.<footnote>Barclay, Commentary on 1 Peter, vs. 2:18-25. McKnight adds here - This suggests that Peter's churches were composed mainly of slaves and women, with few (if any) masters and only a few believing husbands. (McKnight, p. 154).</footnote> While some slaves held rather high positions like that of doctors, teachers, accountants, secretaries and so forth, many were considered only human machines and worked at menial tasks. Barclay cites Aristotle who writes, "There can be no friendship nor justice towards inanimate things; indeed, not even towards a horse or an ox, nor yet towards a slave as a slave. For master and slave have nothing in common; a slave is a living tool, just as a tool is an inanimate slave."<footnote>Quoted in Ibid.</footnote>

Perhaps we should note that the word for "slaves" here is not the regular Greek douloi but rather it is oiketai, or domestic servants. Calvin feels that there is little difference as the word is used here.<footnote>Calvin, Commentary on 1 Peter, Calvin's Commentary on the Bible, v. 2:18.</footnote>

Peter as well as Paul felt it important that Christian slaves or servants submit to their masters, respect them, and perform their duties in an impeccable manner (cf. Ephesians 6:5; Colossians 3:22; Titus 2:9). This instruction applied even to those masters who were harsh and cruel. In this way Christianity would receive a good name. Then the false reports and slander of the church would be lessened and turned into praise. It was certainly futile for Christianity to teach against slavery at this point in history. McKnight says, "The Roman and Greek worlds anchored their entire economic system in this institution."<footnote>McKnight, The NIV Application Commentary, 1 Peter, p. 165.</footnote> Slavery was almost like the engine that propelled ancient economies. For Christians at this point to come against slavery would have brought about an economic disaster for the empire and disgrace to the faith.

On the positive side, we can say that Peter and Paul broke with longstanding tradition in even addressing slaves. This would have been startling to the ancient world since slaves had no status.<footnote>Pett, Commentary on 1 Peter, v. 2:18.</footnote> By addressing them the apostles gave them status and began the long process of lifting them up and at last bringing their freedom. In New Testament times people fell into slavery in many ways. They were born slaves; they were captured in war and thus became slaves; they were kidnapped and forced into slavery; they volunteered to be slaves; and they fell into slavery due to their debts. It is sad today to realize that many people are falling into a sort of economic slavery due to the oppression of the poor and working classes.

"For it is commendable if someone bears up under the pain of unjust suffering because they are conscious of God. But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God" (2:19-20). Wuest thinks this passage reflects Peter's memories of the awful night Jesus was abused and beaten.<footnote>Wuest, First Peter in the Greek New Testament, p. 66.</footnote> Certainly Christ suffered unjustly as the prophets foretold (Isaiah 52:13-14; 53:7). Peter feels that we too should be willing to endure unjust suffering as we follow in the footsteps of Christ (Matthew 5:10). But if we suffer or are beaten (Gk. kolaphizo) because of our own wrongdoing, that is to no glory for ourselves or for Christ.

Henry's Complete Commentary on the Bible

      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 Honour all men. Love the brotherhood. Fear God. Honour 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.   21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:   22 Who did no sin, neither was guile found in his mouth:   23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:   24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.   25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

      The general rule of a Christian conversation is this, it must be honest, which it cannot be if there be not a conscientious discharge of all relative duties. The apostle here particularly treats of these distinctly.

      I. The case of subjects. Christians were not only reputed innovators in religion, but disturbers of the state; it was highly necessary, therefore, that the apostle should settle the rules and measures of obedience to the civil magistrate, which he does here, where,

      1. The duty required is submission, which comprises loyalty and reverence to their persons, obedience to their just laws and commands, and subjection to legal penalties.

      2. The persons or objects to whom this submission is due are described, (1.) More generally: Every ordinance of man. Magistracy is certainly of divine right; but the particular form of government, the power of the magistrate, and the persons who are to execute this power, are of human institution, and are governed by the laws and constitutions of each particular country; and this is a general rule, binding in all nations, let the established form of be what it will. (2.) Particularly: To the king, as supreme, first in dignity and most eminent in degree; the king is a legal person, not a tyrant: or unto governors, deputies, proconsuls, rulers of provinces, who are sent by him, that is, commissioned by him to govern.

      3. The reasons to enforce this duty are,

      (1.) For the Lord's sake, who had ordained magistracy for the good of mankind, who has required obedience and submission (Romans 13:1-14), and whose honour is concerned in the dutiful behavior of subjects to their sovereigns.

      (2.) From the end and use of the magistrate's office, which are, to punish evil-doers, and to praise and encourage all those that do well. They were appointed for the good of societies; and, where this end is not pursued, the fault is not in their institution but their practice. [1.] True religion is the best support of civil government; it requires submission for the Lord's sake, and for conscience' sake. [2.] All the punishments, and all the magistrates in the world, cannot hinder but there will be evil-doers in it. [3.] The best way the magistrate can take to discharge his own duty, and to amend the world, is to punish well and reward well.

      (3.) Another reason why Christians should submit to the evil magistrate is because it is the will of God, and consequently their duty; and because it is the way to put to silence the malicious slanders of ignorant and foolish men, 1 Peter 2:15; 1 Peter 2:15. Learn, [1.] The will of God is, to a good man, the strongest reason for any duty. [2.] Obedience to magistrates is a considerable branch of a Christian's duty: So is the will of God. [3.] A Christian must endeavour, in all relations, to behave himself so as to put to silence the unreasonable reproaches of the most ignorant and foolish men. [4.] Those who speak against religion and religious people are ignorant and foolish.

      (4.) He reminds them of the spiritual nature of Christian liberty. The Jews, from Deuteronomy 17:15, concluded that they were bound to obey no sovereign but one taken from their own brethren; and the converted Jews thought they were free from subjection by their relation to Christ. To prevent their mistakes, the apostle tells the Christians that they were free, but from what? Not from duty or obedience to God's law, which requires subjection to the civil magistrate. They were free spiritually from the bondage of sin and Satan, and the ceremonial law; but they must not make their Christian liberty a cloak or covering for any wickedness, or for the neglect of any duty towards God or towards their superiors, but must still remember they were the servants of God. Learn, [1.] All the servants of Christ are free men (John 8:36); they are free from Satans' dominion, the law's condemnation, the wrath of God, the uneasiness of duty, and the terrors of death. [2.] The servants of Jesus Christ ought to be very careful not to abuse their Christian liberty; they must not make it a cover or cloak for any wickedness against God or disobedience to superiors.

      4. The apostle concludes his discourse concerning the duty of subjects with four admirable precepts:-- (1.) Honour all men. A due respect is to be given to all men; the poor are not to be despised (Proverbs 17:5); the wicked must be honoured, not for their wickedness, but for any other qualities, such as wit, prudence, courage, eminency of employment, or the hoary head. Abraham, Jacob, Samuel, the prophets, and the apostles, never scrupled to give due honour to bad men. (2.) Love the brotherhood. All Christians are a fraternity, united to Christ the head, alike disposed and qualified, nearly related in the same interest, having communion one with another, and going to the same home; they should therefore love one another with an especial affection. (3.) Fear God with the highest reverence, duty, and submission; if this be wanting, none of the other three duties can be performed as they ought. (4.) Honour the king with that highest honour that is peculiarly due to him above other men.

      II. The case of servants wanted an apostolical determination as well as that of subjects, for they imagined that their Christian liberty set them free from their unbelieving and cruel masters; to this the apostle answers, Servants, be subject,1 Peter 2:18; 1 Peter 2:18. By servants he means those who were strictly such, whether hired, or bought with money, or taken in the wars, or born in the house, or those who served by contract for a limited time, as apprentices. Observe,

      1. He orders them to be subject, to do their business faithfully and honestly, to conduct themselves, as inferiors ought, with reverence and affection, and to submit patiently to hardships and inconveniences. This subjection they owe to their masters, who have a right to their service; and that not only to the good and gentle, such as use them well and abate somewhat of their right, but even to the crooked and perverse, who are scarcely to be pleased at all. Learn, (1.) Servants ought to behave themselves to their masters with submission, and fear of displeasing them. (2.) The sinful misconduct of one relation does not justify the sinful behaviour of the other; the servant is bound to do his duty, though the master be sinfully froward and perverse. (3.) Good people are meek and gentle to their servants and inferiors. Our holy apostle shows his love and concern for the souls of poor servants, as well as for higher people. Herein he ought to be imitated by all inferior ministers, who should distinctly apply their counsels to the lower, the meaner, the younger, and the poorer sort of their hearers, as well as others.

      2. Having charged them to be subject, he condescends to reason with them about it.

      (1.) If they were patient under their hardships, while they suffered unjustly, and continued doing their duty to their unbelieving and untoward masters, this would e acceptable to God, and he would reward all that they suffered for conscience towards him; but to be patient when they were justly chastised would deserve no commendation at all; it is only doing well, and suffering patiently for that, which is acceptable with God,1 Peter 2:19; 1 Peter 2:20. Learn, [1.] There is no condition so mean but a man may live conscientiously in it, and glorify God in it; the meanest servant may do so. [2.] The most conscientious persons are very often the greatest sufferers. For conscience towards God, they suffer wrongfully; they do well, and suffer for it; but sufferers of this sort are praiseworthy, they do honour to God and to religion, and they are accepted of him; and this is their highest support and satisfaction. [3.] Deserved sufferings must be endured with patience: If you are buffeted for your faults, you must take it patiently. Sufferings in this world are not always pledges of our future happiness; if children or servants be rude and undutiful, and suffer for it, this will neither be acceptable with God nor procure the praise of men.

      (2.) More reasons are given to encourage Christian servants to patience under unjust sufferings, 1 Peter 2:21; 1 Peter 2:21. [1.] From their Christian calling and profession: Hereunto were you called. [2.] From the example of Christ, who suffered for us, and so became our example, that we should follow his steps, whence learn, First, Good Christians are a sort of people called to be sufferers, and therefore they must expect it; by the terms of Christianity they are bound to deny themselves, and take up the cross; they are called by the commands of Christ, by the dispensations of Providence, and by the preparations of divine grace; and, by the practice of Jesus Christ, they are bound to suffer when thus called to it. Secondly, Jesus Christ suffered for you, or for us; it was not the Father that suffered, but he whom the Father sanctified, and sent into the world, for that end; it was both the body and soul of Christ that suffered, and he suffered for us, in our stead and for our good, 1 Peter 2:24; 1 Peter 2:24. Thirdly, The sufferings of Christ should quiet us under the most unjust and cruel sufferings we meet with in the world. He suffered voluntarily, not for himself, but for us, with the utmost readiness, with perfect patience, from all quarters, and all this though he was God-man; shall not we sinners, who deserve the worst, submit to the light afflictions of this life, which work for us unspeakable advantages afterwards?

      3. The example of Christ's subjection and patience is here explained and amplified: Christ suffered, (1.) Wrongfully, and without cause; for he did no sin,1 Peter 2:22; 1 Peter 2:22. He had done no violence, no injustice or wrong to any one--he wrought no iniquity of any sort whatever; neither was guile found in his mouth (Isaiah 53:9), his words, as well as his actions, were all sincere, just, and right. (2.) Patiently: When he was reviled, he reviled not again (1 Peter 2:23; 1 Peter 2:23); when they blasphemed him, mocked him, called him foul names, he was dumb, and opened not his mouth; when they went further, to real injuries, beating, buffeting, and crowning him with thorns, he threatened not; but committed both himself and his cause to God that judgeth righteously, who would in time clear his innocency, and avenge him on his enemies. Learn, [1.] Our Blessed Redeemer was perfectly holy, and so free from sin that no temptation, no provocation whatsoever, could extort from him so much as the least sinful or indecent word. [2.] Provocations to sin can never justify the commission of it. The rudeness, cruelty, and injustice of enemies, will not justify Christians in reviling and revenge; the reasons for sin can never be so great, but we have always stronger reasons to avoid it. [3.] The judgment of God will determine justly upon every man and every cause; and thither we ought, with patience and resignation, to refer ourselves.

      4. Lest any should think, from what is said, 1 Peter 2:21-23; 1 Peter 2:21-23, that Christ's death was designed merely for an example of patience under sufferings, the apostle here adds a more glorious design and effect of it: Who his own self, c., where note, (1.) The person suffering--Jesus Christ: His own self--in his own body. The expression his own self is emphatic, and necessary to show that he verified all the ancient prophecies, to distinguish him from the Levitical priests (who offered the blood of others, but he by himself purged our sins,Hebrews 1:3), and to exclude all others from participation with him in the work of man's redemption: it is added, in his body not but that he suffered in his soul (Matthew 26:38), but the sufferings of the soul were inward and concealed, when those of the body were visible and more obvious to the consideration of these suffering servants, for whose sake this example is produced. (2.) The sufferings he underwent were stripes, wounds, and death, the death of the cross--servile and ignominious punishments! (3.) The reason of his sufferings: He bore our sins, which teaches, [1.] That Christ, in his sufferings, stood charged with our sins, as one who had undertaken to put them away by the sacrifice of himself,Isaiah 53:6. [2.] That he bore the punishment of them, and thereby satisfied divine justice. [3.] That hereby he takes away our sins, and removes them away from us; as the scape-goat did typically bear the sins of the people on his head, and then carried them quite away, (Leviticus 16:21; Leviticus 16:22), so the Lamb of God does first bear our sins in his own body, and thereby take away the sins of the world, John 1:29. (4.) The fruits of Christ's sufferings are, [1.] Our sanctification, consisting of the death, the mortification of sin, and a new holy life of righteousness, for both which we have an example, and powerful motives and abilities also, from the death and resurrection of Christ. [2.] Our justification. Christ was bruised and crucified as an expiatory sacrifice, and by his stripes we are healed. Learn, First, Jesus Christ bore the sins of all his people, and expiated them by his death upon the cross. Secondly, No man can depend safely upon Christ, as having borne his sin and expiated his guilt, till he dies unto sin and lives unto righteousness.

      5. The apostle concludes his advice to Christian servants, by putting them in mind of the difference between their former and present condition, 1 Peter 2:25; 1 Peter 2:25. They were as sheep going astray, which represents, (1.) Man's sin: he goes astray; it is his own act, he is not driven, but does voluntary go astray. (2.) His misery: he goes astray from the pasture, from the shepherd, and from the flock, and so exposes himself to innumerable dangers. (3.) Here is the recovery of these by conversion: But are now returned. The word is passive, and shows that the return of a sinner is the effect of divine grace. This return is from all their errors and wanderings, to Christ, who is the true careful shepherd, that loves his sheep, and laid down his life for them, who is the most vigilant pastor, and bishop, or overseer of souls. Learn, [1.] Sinners, before their conversion, are always going astray; their life is a continued error. [2.] Jesus Christ is the supreme shepherd and bishop of souls, who is always resident with his flock, and watchful over them. [3.] Those that expect the love and care of this universal pastor must return to him, must die unto sin, and live unto righteousness.

Kelly Commentary on Books of the Bible

The epistles of Peter are addressed to the elect Jews of his day, believing of course on the Lord Jesus, and scattered throughout a considerable portion of Asia Minor. The apostle takes particular care to instruct them in the bearing of many of the types that were contained in the Levitical ritual with which they were familiar. But while he contrasts the Christian position with their former Jewish one, in order to strengthen them as to their place and calling now in and by Christ, he takes care also to maintain fully whatever common truth there is between the Christian and the saints of the Old Testament. For it is hardly necessary to say to any intelligent believer, that whatever may be the new privileges, and consequently fresh duties which flow from them, there are certain unchangeable moral principles to which God holds throughout all time. These were insisted on in the Old Testament, particularly in the psalms and the prophets. And the apostle guards against the wrong conclusion, that, because in certain things we stand contrasted with the Old Testament saints, there are no grounds in common.

Let it then be well borne in mind, that God holds fast that which He has laid down for all that are His as to the moral government of God. That government may differ in character and depth; there may be at a fitting moment a far closer dealing with souls (as undoubtedly this is the case since redemption). At the same time the general principles of God are in nowise enfeebled by Christianity, but rather strengthened and cleared immensely. Take, for instance, the duty of obedience; the value of a gracious, peaceful walk here below; the degree of confidence in God. It was ever right that love should go out towards others, whether in general kindness towards all mankind, or in special affections towards the family of God. These things were always true in principle, and never can be touched while man lives on earth.

It is equally true, however, that from the beginning of his first epistle, Peter draws out the contrast of the Christian place with their old Jewish one. It is not that the Jews were not elect as a nation, but therein precisely it is where they stand in contrast with the Christian. Whatever may be found in hymns, or sermons, or theology, scripture knows no such thing as an elect church. There is the appearance of it in the last chapter of this very epistle, but this is due solely to the meddling hand of man. In 1 Peter 5:1-14 we read, "The church that is at Babylon, elected together with you;" but all concede that the terms " the church that is " have been put in by the translators: they have no authority whatever. It was an individual and not a church that was referred to. It was probably a well known sister there; and therefore it was enough simply to allude to her. "She that was at Babylon, elected together with you, saluteth you." The very point of Christianity is this, that as to election it is personal strictly individual. This is precisely what those who contend against the truth of election always feel most: they will allow a sort of body in a general way to be elect, and then that the individuals who compose that body must be brought in, as it were, conditionally, according to their good conduct. No such idea is traceable in the word of God. God has chosen individuals. As it is said in Ephesians: He has chosen us, not the church, but ourselves individually. "The church," as such, does not come in till the end of the first chapter. We have first individuals chosen of God before the foundation of the world.

Here too the apostle does not merely speak, nor is it ever the habit of scripture to speak, in an abstract way of election. The saints were chosen "according to the foreknowledge of God the Father;" for it was no question now of a Governor having a nation in whom He might display His wisdom, power, and righteous ways. They had been used to this and more in Judaism, but it had all passed away. The Jews had brought His government into contempt by their own rebellion against His name; and Jehovah Himself had found it morally needful to hand over His own nation into the power of their enemies. Consequently that nation as a display of His government was a thing of the past. A remnant, it is true, had been brought up from Babylon for the purpose of being tested by a new trial by the presentation of the Messiah to them; but alas! only to their responsibility, not to their faith; and if it be responsibility, whether to do the law or to believe the Messiah, it is all one as far as the result in man is concerned. The creature is utterly ruined in every way, and with so much the speedier manifestation the more spiritual the trial.

Thus, as is known, the rejection of the Messiah was incomparably more fruitful of disastrous consequences to the Jew than even had been of old their breach of the divine law. This accordingly gave occasion for God to exercise a new kind of choice. Undoubtedly there was always a secret election of saints after the fall and long before the call of Abraham and his seed; but now the choice of saints was to be made a manifest thing, a testimony before men, though of course not till glory come absolutely perfect. Accordingly God chooses now not merely out of men but out of the Jews. And this is a point that Peter presses on them, a startling thought for a Jew, yet they had only to reflect in order to know how true it is: "Elect according to the foreknowledge of God the Father." He is forming a family, and no longer governing one chosen nation. Those addressed from among the Jews were among the chosen ones, "elect according to the foreknowledge of God the Father."

But there is more than this: it was no longer a question of ordinances visibly separating those subject to them from the rest of the world. It was a real inward and not merely external setting apart; it was through "sanctification of the Spirit." God set them apart unto Himself by the effectual working of the Holy Ghost,. We do not hear now of the gift of the Spirit. Sanctification of the Spirit is altogether distinct from that gift. His sanctification is the effectual work of divine grace, which first separates from the world a person, whether Jew or Gentile, unto God. When a man for instance turns to God, when he has faith in Jesus, when he repents towards God, even though it may be faith but little developed or exercised, and although the repentance may be comparatively superficial (yet I am supposing now real faith and repentance through the action of the Holy Ghost), these are the tokens of the Spirit's sanctification.

There are those who constantly think and speak of sanctification as practical holiness, and exclusively so. It is granted that there is a sanctification in scripture which bears on practice. This is not the. point here, but if possible a deeper thing; and for the simple reason, that practical holiness must be relative or a question of degree. The" sanctification of the Spirit" here spoken of is absolute. The question is not how far it is made good in the heart of the believer; for it really and equally embraces all believers. It is an effectual work of God's Spirit from the very starting-point of the career of faith. Elect of course they were in God's mind from all eternity, but they are sanctified from the first moment that the Holy Ghost opens their eyes to the light of the truth in Christ. There is an awakening of conscience by the Spirit through the word (for I am not speaking now of anything natural, of moral desires or emotions of the heart). Wherever there is a real work of God's Spirit not merely a testimony to the conscience but an arousing of it effectually before God the sanctification of the Spirit is made good.

If asked why this should be accepted as the meaning of the expression, I acknowledge that one is bound to give a reason for that which no doubt differs from the view of many, and I answer, that in my judgment the just and only meaning of the word is proved from the fact that the saints are said to be "elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ."

The order here is precise and instructive. Now practical holiness follows our being sprinkled with the blood of Jesus Christ, whereas the sanctification of the Spirit of which Peter here treats precedes it. The saints are chosen through sanctification of the Spirit unto obedience. This is somewhat difficult for theology, because in general even intelligent and godly souls are much shut up in the prevalent commonplaces of men. Never should I for one blame their tenacity in adhering to the truth and duty of advancing in practical holiness, or what they call sanctification. This is both true and important in its place. The fault is in denying the other and yet more fundamental sense of sanctification here shown by Peter in its right relation to obedience. A truth is not the truth. True growth in practice confessedly is after justification; sanctification in 1 Peter 1:2 is before justification. It is very evident when a man is justified, he is under the efficacy of the blood of Christ. He is no longer waiting for the sprinkling of that precious blood, he is already sprinkled with it before God. But the sanctification of the Spirit laid down here is in order to the sprinkling of the blood of Jesus; and therefore unless you would destroy the grace of God, and reverse a multitude of scriptures as to justification by faith, this sanctification cannot be one's practice of day by day.

Confound the one with the other and you upset the gospel: distinguish sanctification in principle from the beginning for all from sanctification in practice in the various measures of believers, and you learn the truth of what Peter here teaches, which is forgotten for the most part in Christendom. If you say that practical holiness precedes the being brought under the blood of Jesus, I ask, How is one to become holy? Whence is the power or the growth in holiness? Certainly such is not the teaching of God's word anywhere, still less is it what the apostle Peter insists on here. There is a wider and, if possible, a deeper thought than the measure of our walk, which, after all, differs in all the children of God, no two being exactly the same, and all of us depending on self-judgment as well as growth in the knowledge of the Lord and of His grace. The word of God, prayer, the use that we make of the opportunities that His goodness affords us, both public and private, all the means that teach and exercise us in the will of God no doubt contribute to this practical holiness.

But here the apostle speaks of none of these things, but only of the Spirit separating the saints to obey as Jesus obeyed, and to be sprinkled with His blood. And so we find it in fact and in Scripture. Thus, for instance, Saul of Tarsus had this sanctification of the Spirit the moment that, struck down to the earth, he received the testimony of the Lord speaking from heaven. He went through a profound work in his conscience after that. For three days and nights, as we all know, he neither ate nor drank. All this was thoroughly in season; and after it, as we are told, the blindness was taken away, and he was filled with the Holy Ghost. This is not the sanctification of the Spirit. It was clearly the consequence of the Holy Ghost being given to him, but the gift of the Spirit is not the sanctification of the Spirit. Sanctification of the Spirit is that primary action that was experienced before Saul entered into peace with God. When a man is roused to hate his sins through God's testimony reaching him, and convicting him before God, and not in his own eyes, when a man is ashamed of all that he has been in presence of God's grace, ever so little known and understood, still where a real work goes on in the soul, sanctification of the Spirit is true there. Now this ought to be a great comfort even to the feeblest of God's children, not an alarm. There is not one of them who has not really sanctification of the Spirit They may be troubled as to the question of practical holiness, but the fundamental and essential sanctification of the Spirit is that which is already true of all the children of God. I am not speaking of a particular doctrine. It is not a question of that; but of a soul quickened by the Spirit through the truth received in ever so simple and limited a manner. But it is a reality, and from that time this sanctification of the Spirit becomes a fact.

But then, to what are they sanctified of the Holy Ghost thus? Unto Christ's obedience and the sprinkling of His blood; for "Jesus Christ" belongs to both these clauses. This again is a difficulty to some minds. They would rather have placed the sprinkling of the blood first, and obedience next. I can understand them, but do not in the least agree with them. Indeed such difficulties serve to show where people are. The root of all is that people are occupied about themselves first, instead of leaning on the Lord. No doubt if a person were at once to be brought into the comfort of full peace with God through the sprinkling of the blood of Jesus, this would suit the heart's sense of its own need. But it is not what the word of God gives us by that converted soul, to whose case I have adverted. What is it that Saul of Tarsus says as the effect of the light of God shining on his soul? "Lord, what wilt thou have me to do?" And was not this before he knew all the comfort and blessing of the sprinkling of the blood of Jesus?

The first impulse of a converted man is to do the will of God. There may be no sense of liberty yet, nor even joy in the Lord; there can be no solid peace whatever. All this will come in due time, and it may be very rapidly, even the self-same hour; but the very first thing that a soul born of God feels is the desire at all cost to do the will of God. It is exactly what filled Jesus perfectly. It was not a question of what He was to gain or what He was to avoid; but as it is written, "Lo, I come, to do thy will, O God." To my mind, nothing is more wonderful in our blessed Lord here below than this devotedness to His Father, not merely now and again, but as the one motive that animated Him from the beginning to the end of His course here below. He came to do the will of God, and this not as the law proposed, in order that it might be well with Him, and He might live long in the earth; He never had such a motive though He fulfilled the law perfectly. On the contrary, He knew quite well before coming that He was not here for a long life, but to die on the cross. He was about to be a sacrifice for sin, giving Himself up spite of suffering, not only from man, but from God. But at all cost God's will must be done; "by the which will we are sanctified through the offering of the body of Jesus Christ once for all." The self-same principle is true in the believer, although of course it is pure grace toward him, whereas it was moral perfectness in Jesus. In our case it is all through Jesus. It is the Holy Ghost no doubt producing it. It is the instinct of that new nature, of life in the believer, who, being born of God, has this necessary feeling of the new nature, the desire to do the will of God. In point of fact Christ is the life of the believer; and we can well understand, therefore, that the life of Christ, whether viewed in all its perfection in Him, or whether it is seen modified in ourselves, is nevertheless just the same life, in our case hindered alas! by all sorts of circumstances, and above all by the evil of our old nature that surrounds it, in Him, as we know, absolutely perfect and without mixture.

In this case, then, it seems to me that the order is divinely perfect, and manifestly so. Being sanctified of the Spirit, we are called to obey as Christ obeyed. It is another character and measure of responsibility. The Jew, as such, was bound to obey the law. To him it was a question of not doing what his nature prompted him to do. But this was never the case with Jesus. He in no case desired to do a single thing that was not the will of God. Now the new nature in the believer never has any other thought or feeling; only in our case there is also the old nature which may, and which alas! does struggle to have its own way. Therefore God has His own wise, holy, and gracious mode of dealing with it. We shall see that this comes later on in our epistle, and therefore I need say no more upon it now.

Here we have the first great primary fact, that the Christian Jew does not belong any more to the elect nation; but is taken out of this his former position, and is elect after a wholly new sort. In this case, those actually addressed had belonged to that elect people, but now they were chosen according to the foreknowledge of God the Father. It was no afterthought, but His settled plan. It was the foreknowledge of God the Father in virtue of ( ἐν ) sanctification of the Spirit, and this unto the obedience of Jesus Christ (that kind of obedience), and the sprinkling of His blood. These two points are carefully to be weighed Christian obedience, and the sprinkling of His blood. I consider them both to stand in manifest contrast with the same two elements under the law in Exodus 24:1-18, which appears to be in view. In that chapter we have Israel agreeing to do whatever the law demanded, and thereupon the blood of certain victims is taken and sprinkled on the people, as well as on the book that bound them.

It is a great mistake to suppose that the blood there is used as a sign of the putting away of sin. This is not by any means the only meaning of blood, even where it was sacrificially employed. The meaning in that sense I take to be this: that the people formally pledged themselves to legal obedience, and bound themselves in this solemn manner to obey. Just as the blood sprinkled was from the animals killed in view of the old covenant, so they shrank not from that dread and extreme exaction if they failed to obey the will of God. It was an imprecation of death on themselves from God if they violated His commandments. Therefore it is observable there was the sprinkling of the book along with it. This had nothing at all to do with atonement a supposition which only arises from people closing their eyes to other truths in the Bible, to their own great loss even in the truth they hold. We must leave room for all truth. Atonement has its own incomparable place. But certainly when the Israelites were binding themselves to obey the law, it was as far as possible from a confession of atonement. It is a total fallacy, injurious to God's glory and to our own souls, to interpret the Bible after this fashion. It only makes confusion in jumbling up law and gospel, to the detriment of both, and indeed to the destruction of all the beauty and force of truth.

In the case of the Christian all is changed. For Christ communicated a new nature which loves to obey God's will, which accordingly is given us from conversion, before (and it may be long before) a person enjoys peace. From the time that this new nature is given, the purpose of the heart is to obey. Such was, unhindered by imperfection, the obedience of Jesus.

But besides this, the gospel, instead of putting a man under blood as a threat or imprecation of death in case of failure, the awful sign of his doom before his eyes if he disobeyed, puts him under the sprinkling of the blood of Jesus, which assures him of plenary forgiveness. With this he is intended to start as a Christian; he begins his career with that blessed shelter which tells him that, although he has entered on the path of Christian obedience, he is a forgiven and justified man in the sight of God. Such is the suited and striking preface with which our apostle commences, contrasting the portion of the believer in Christ with that of the Jew, as it stands in their own sacred books, which we as well as they acknowledge to have divine authority.

Next follows the salutation, "Grace unto you, and peace," the usual Christian or apostolic style of address. "Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to he revealed in the last time." Thus he loves to bring out again confirmatorily the new relationship in which they stood to God. "Blessed be the God and Father of our Lord Jesus Christ." It is not here blessing them in heavenly places in Christ. Such is not., the topic of Peter; it had been given to another instrument more fitted for revealing the heavenly position of the believer. But if it is not union with Christ, if not our full place in Him before God, there is a clear statement of our hope of heaven. And this is what Peter immediately enlarges on. Speaking of God he says, "Who according to his abundant mercy hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven." It is not the universal inheritance of which the apostle Paul treats, so that clearly we have the distinction between his testimony and Paul's very definitely.

Bear in mind that the one is just as truly Christian as the other. There is no difference in their authority, but each has its own importance. The man that would make all his scripture to be the epistle to the Ephesians would soon find himself in want of Peter. And I am persuaded that a hardness of character, quite intolerable to men of spiritual minds, would inevitably be generated by making all our food to consist in what could be extracted from Ephesians and Colossians, the effect of which would soon become painfully sensible to others. The consequence would be that much of the exercise of spiritual affection which humbles the soul, a vast deal which renders needful the gracious present care of the Lord Jesus as advocate and priest on high, would be of necessity left out. In other words, if we think of firmness, as well as the sense of belonging to heaven, a bright triumphant consciousness of glory, surely we must enter into and enjoy the precious truth of our union with Christ. But this is not all; we need Christ interceding for us, as well as the privilege of being in Christ; we need to have Him active in His love before our God, and not merely a condition in which we stand. Peter treats chiefly of the former, Paul of both, but chiefly of the latter. Such was the ordering of matters under God's hand for both. The epistle to the Hebrews of all the Pauline epistles is that which most approaches the testimony of Peter, and coalescing in it to a large extent. There we have not union with the Head, but "the heavenly calling;" and substantially the latter line of truth is that which we have in 1 Peter.

Nor is it only that we find here the sprinkling of the blood of Jesus, but the life that grace has given us is characterized by resurrection power. "We are begotten again," says he, "to a living hope by the resurrection of Jesus Christ from the dead." The blood of Jesus Christ, however precious and indispensable, does not of itself constitute a man a Christian either in intelligence or in fact of standing. It is the foundation for it; and every one who rests on the blood of Christ is surely a Christian; but I repeat that, both for position before God and intelligent perception and power of soul, we need and have much more. Supposing God only gave the believer according to his own thoughts (often meagre); supposing one believed in the power of the precious blood of Jesus ever so truly, and had nothing more than this our real portion by the Spirit, such an one, I maintain, would be a sorry Christian indeed. No doubt as far as it goes it is all-important, nor could any one be a Christian without it. Still the Christian does need the effect of the resurrection of Jesus following up the sprinkling of His blood I do not say the resurrection without His blood, still less the glory without either. A whole Christ is given and needed. I do not believe in these glory-men, or resurrection-men either, without the blood of Jesus; but, on the other hand, as little are we in scripture limited to that most wonderful of all foundations redemption through Christ Jesus our Lord. To restrict yourself to it would be a wrong, not so much to your own soul as to God's grace; and if there be any difference, especially to Him who suffered all things for God's glory and for our own infinite blessing.

In this case then we have the Christian by divine grace possessed of a new nature which loves to obey. He is sprinkled with Christ's blood, which gives him confidence and boldness in faith before God, because he knows the certainty of the love that has put away his sins by blood. But, besides this, what a spring is conveyed to the soul by the sense that his life is the life of Jesus in resurrection. So, he adds, there is a. similar inheritance for the saints with Christ Himself "an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven," where He has already gone. More than this, there is full security, spite of our passing through a world filled with hatred and peril, for the Christian above all. "For you," says he, "who are kept;" for Christian doctrine is not, as men so often say, that of saints persevering. In this I, for one, do not believe. One sees alas! too often saints going astray, comparatively seldom persevering as the rule, if we speak of their consistent fidelity and devotedness. But there is that which never fails, "the power of God through faith," by which the believer is kept to the end. This alone restores the balance; and thus we are taken out of all conceit of our own stability. We are thrown on mercy, as we ought to be; we look up in dependence on One who is incontestably above us, and withal infinitely near to us. This ought to be the spring of all our confidence, even in God Himself, with His own power preserving us. There is given to the soul of him who thus rests on God's power keeping him a wholly different tone from that of the man who thinks of his own perseverance as a saint. Far better is it, then, to be "kept by the power of God through faith." In this way it is not independent of our looking to Him.

But there is discipline also. God puts us to the proof; and, undoubtedly, if there be unbelief working, we must eat the bitter fruit of our own ways. It is good that we should feel that it is unbelief, and that unbelief can produce nothing but death. This may be in various measures, and therefore no more is meant than so far as want of faith is allowed to work. In the unbeliever, where it does work unhinderedly, the consequences are fatal and everlasting. In the believer the evil heart of unbelief is modified necessarily by the fact that, believing on Christ, he has everlasting life. But still, as far as unbelief does work, it is just so far death in effect. The saints, then, are "kept by the power of God through faith unto salvation." And here it is well to observe, as an important fact to be recognised, that salvation in Peter's epistle looks onward to the future, where it is not otherwise qualified. Salvation is here viewed as not yet come. In the general sense of the word, salvation awaits the revelation of the Lord Jesus Christ. It supposes that the believer is brought out of all that is natural even as to the body that he is already changed into the likeness of Christ. "Salvation," says Peter, "ready to be revealed in the last time." This is the reason why he connects it with the appearing of Jesus Christ. It is not merely the work effected, but salvation revealed; and hence it necessarily awaits the revelation of Jesus Christ.

There is another sense of salvation, and our apostle, as we shall shortly find, does not in anywise ignore it; but then he qualifies the term. When he refers it to the present, it is the salvation of souls, not of bodies. This also is a very important point of difference for the Christian, on which it will be desirable to speak presently. On the other hand, as here, when salvation simply and fully is meant, we are thrown on the revelation of the last time. "Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations." Such is the path of trial through which the believer goes forward, putting to the proof the faith which God has given him:" That the trial of your faith" (not of flesh as under the law) "being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ."

It is not said to be at Christ's coming. The trial of our faith will not be revealed then, but "at the appearing of Jesus." This is the reason why the appearing of Jesus is brought in here. The coming of Jesus might be misunderstood, as being a much more comprehensive term than His appearing or revelation. His coming ( παρουσία ) is that which effects the rapture and reception of the saints to Himself; and His appearing is that which subsequently displays them with Himself before the world, and therefore expresses but a part of His presence, being the special (not the generic) term. The appearing of Jesus is exclusively when the Lord will make Himself visible, and be seen by every eye. It is evident that the Lord might come and make Himself visible only to those in whom He is distinctly interested, and who are themselves personally associated with Him; and such, I have no doubt, is the truth of scripture. But then He may do more and display Himself to the world. Such is the "appearing" of Jesus, and of this the apostle Peter speaks when the revelation of the sons of God in glory will take place. Then it is that the trial of the faith of the Christian will be made manifest in glory. Wherever the saints have shown faith or unbelief, whether hindered by the world, the flesh, or the devil, whatever the particular snare that has drawn them aside, all will be made plain then. There will be no possibility of self-love keeping up appearances longer: unbelief will cost as dear in that day as it is worthless now; but the trial of faith, where it has been genuine, will be "found unto praise and honour" then. Proved unbelief will be certainly to the praise of none, but where feeble faltering faith has been put in evidence by the trial, while surely forgiven in the grace of God, nevertheless the failure cannot but be judged as such. The flesh never counts on God for good. All unbelief therefore will be shown plainly to be of the flesh, not of the Spirit, and never excusable.

But this gives the apostle an occasion to speak of Jesus, especially as he had spoken of His appearing, and this in a way that remarkably brings out the character of Christianity. "Whom," says he, "having not seen, ye love." It is a strange sound and fact at first, but in the end precious. Who ever loved a person that he never saw? We know that in human relations it is not so. In divine things it is precisely what shows the power and special character of a Christian's faith.

Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: receiving the end of your faith," not yet the body saved, but soul-salvation "the salvation of souls." This at once gives us a true and vivid picture of what Christianity is, of signal importance for the Jews to weigh, because they always looked forward for a visible Messiah, the royal Son of David the object, no doubt, of all reverence, homage, and loyalty for all Israel. But here it is altogether another order of ideas. It is a rejected Messiah who is the proper object of the Christian's love, though he never beheld Him; and who while unseen becomes so much the more simply and unmixedly the object of his faith, and withal the spring of "joy unspeakable and full of glory."

While this is in full and evident contrast with Judaism, it needs little proof that it is precisely what gives scope for the proper display of Christianity, which could not be seen in its true light if at all till Jesus left the world. Whilst the Lord was here, it is ignorance and error to call such a state of things, however blessed and needed, Christianity. Of course it was Christ, which, after all, was far more important in one sense than the work He wrought for bringing us to God. All on which one could look with delight and praise was concentrated in His own person. What were the disciples then? Members of His body? Who told you this? None eau find it in Scripture. Up to that time membership of Christ, or to be in Christ, was not a fact, and consequently could not be testified to any soul, nor known to the most advanced believer. What Christ was to them then was all: not in the least did any suspect (for indeed it was not yet true) that any were in Him. The Lord spoke of a day when they should know it; but as yet the foundation was not even laid for it. This was done in the mighty work of the Saviour on the cross; and not the fact only but its results were made good when Christ, after having breathed His own risen life into them, went up to heaven and sent down the Holy Ghost that they might taste the joy and have the power of it. This gives room for all the practical working of Christianity. It was necessary to its existence that Jesus should go. There could have been no Christianity if Jesus had not come; yet as long as He was visibly present on earth, Christianity proper could not even begin.

It was when He who died went to heaven that Christianity appeared in its full force; and accordingly then came out faith in its finest and truest character. While He was here, there was a kind of mingled experience. It was partly sight and partly faith; but when He went away, it was altogether faith, and nothing but faith. Such is Christianity. But then, again, as long as Christ was here, it could not be exactly hope. How could one hope for One who was here, however different His estate from what was longed for and expected? Thus neither faith had its adequate and suited sphere, nor had hope its proper character till Jesus went away. When He left the earth, especially as the Crucified, then indeed there was room for faith; and nothing but faith received, appreciated, and enjoyed all. And before He went away, He had left the promise of His return for them. Thus hope also could spring forth as it were to meet Him; as, indeed, it is the work of the Holy Ghost to exercise the faith and hope He has given.

This, then, may serve to show the true nature of Christianity, which, coming in after redemption, is founded on it, and forms in us heavenly associations and hopes while Jesus is away, and we are waiting for Him to return. Perhaps it is needless to say how the heart is tried. There is everything, as we have seen, to give not only faith and hope their full place, but also love. As we are told here, "Whom having not seen, ye love; in whom, though now ye see him not, yet believing," no wonder he adds, "ye rejoice with joy unspeakable and full of glory." But none of these wonders of grace could have been, unless by redemption we receive the end of our faith meanwhile, namely, soul-salvation.

A very important development follows in the next verses. "Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you." How little, it seems, the Old Testament prophets understood their own prophecies! How much we are indebted to the Spirit who now reveals a Christ already come! The prophets were constantly saying that the righteousness of God was near at, hand, and His salvation to be revealed. Thence, we see, they did speak of these very things. They "prophesied of the grace that should come unto you: searching), what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glories after these." Take Psalms 22:1-31 or Isaiah 53:1-12, where we have the sufferings which belonged to Christ, and the glories after these. But mark, "To whom it was revealed, that not to themselves, but to us they did minister the things which are now reported to you in virtue of the Holy Ghost sent from heaven. This is Christianity. It is very far from identifying the state and testimony of the prophets with ours now under grace and a present Spirit. He shows that first of all there was this testimony of that which was not for themselves but for us, beginning of course with the converted Jewish remnant, these Christian Jews who believed the gospel which in principle belongs to us of the Gentiles just as much as to them.

Christianity is come to us now; but when really known, it is not at all a mere question of prophetic testimony, even though this be of God, but there is the preaching of the gospel by the Holy Ghost sent down from heaven. The gospel sets forth present accomplishment redemption now a finished work as far as the soul is concerned. At the same time, the day is not yet come for the fulfilment of the prophecies as a whole. This is the important difference here revealed. There are three distinct truths in these verses, as has been often remarked, and most clearly, as we have seen. "Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the appearing of Jesus Christ." Then the prophecies will be fulfilled. Thus the Lord Jesus, being already come and about to come again, brings before us two of these stages, while the mission of the Holy Ghost for the gospel fills up the interval between them. Had there been only one coming of Christ, then the accomplishment that we have now, and the fulfilment of the prophecies that. is future, would have coalesced, so; far as this could have been; but two distinct comings of the Lord (one past, and the other future) have broken up the matter into these separate parts. That is, we have had accomplishment in the past; and we look for future fulfilment of all the bright anticipations of the coming kingdom. After the one, and before the other, the Holy Ghost sent down from heaven is the power of Christian blessedness, and as we know also of the church, no less than of preaching the gospel everywhere.

And when the Lord Jesus appears by and by, there will be not the gospel as it is now preached, nor the Holy Ghost as He is now sent down from heaven, but the word going forth and the Spirit poured out suitably to that day. There may be a still more diffusive action of the Holy Ghost when He is shed upon all flesh, not merely as a sample, but to an extent (I do not say depth) beyond what was accomplished on the day of Pentecost. In due time there will be the fulfilment of the prophecies to the letter. Christianity accordingly, it will be observed, comes in between these two extremes after the first, and before the second, coming of Christ; and this is exactly what Peter shows us in this epistle. "Wherefore gird up the loins of your mind, be sober, and hope perfectly," etc. Again in the 14th verse: "As children of obedience, not fashioning yourselves according to the former lusts in your ignorance: but as he which hath called you is holy, be ye also holy in all manner of conversation; because it is written, Be ye holy; for I am holy." There is an instance of what I referred to that the essential moral principles. of the Old Testament are in nowise disturbed by Christianity. And, indeed, you find this not merely in Peter but in Paul. Paul will tell you so, even after he shows that the Christian is dead to the law; and then a term is used to show that he does not at all mean that the righteousness of the law is not fulfilled in us, but that it is. In fact, the righteousness of the law is fulfilled in no one but the Christian. A man under the law never fulfils the law: the man who is under grace is the one that does, and the only one; for the righteousness of the law is fulfilled in those "who walk not after the flesh, but after the Spirit." So Peter takes up a passage of Leviticus, and shows that it is strictly true yea, if one can employ such an expression, more true (of course meaning by this more manifestly true) under the Christian than under the Jewish system. As all know, many things were allowed then for the hardness of the heart, which are thoroughly condemned now. That is, the holiness of the Christian is fuller, and deeper than that of the Jew. Hence he can fairly take up the quotation from the law, not at all conveying that we were under law, but with an à fortiori force. As Christians, we are under a far more searching principle, namely, the grace of God (Romans 6:1-23), which assuredly ought to produce far better and more fruitful results.

It is clearly seen how he treats these Jews, and what they used to boast of. "But as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy. And if ye call on the Father" that is, if ye call on Him as Father "who without respect of persons judgeth according to every man's work, pass the time of your sojourning in fear: forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God." What can be more magnificent than this setting of the Christian on his own proper basis?

It will be observed here that there are two motives to holiness: the first is that He has called us; the next, that we call Him, and this by the sweet and near title of Father. It is no longer relationship with and recognition of a God that rules and governs. This was known in Israel, but it could in no wise draw out the affections in the same way as calling Him Father. We are told and meant to know, that as He called us by His grace, so we should call on Him as Father. It is after the pattern, not of a subject with a sovereign, but of a child's dependence on a parent. To this double motive there is added another consideration on which it all rests, and without which neither of these things could be. How is it that He has been pleased thus to call us? and how is it that we can call Him Father? The answer is this: "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ." The Jews were all familiar with a ransom price that used to be paid in silver. But it did not matter whether one gave silver or gold, it was all corruptible; and to what did it come at last? The precious blood of Christ is another thing altogether; and there alone is efficacy found before God; so also His incorruptible seed revealing Himself is planted in the heart of the saint.

They were redeemed then with the precious blood of Christ, as of a lamb without blemish and without spot. It was no new thought. Though but newly brought out, it was in point of fact the oldest of all purposes. Did they boast about their law, the apostle can say that Christianity the present blessed revelation of grace in Christ was in God's mind before the foundation of the world. Therefore there could be no comparison on that score, not even for a Jew. And this was an important point; for the Jews reasoned, that because God brings out one thing today, He could not bring out another tomorrow. They consider that, because God is unchangeable, He has not a will of His own. Why even your dog has a will; and I am sure you have a will yourselves. And here is the wonderful infatuation of unbelief. That very system of reason that makes so much of the will of man, and is not a little proud of it, would deprive God Himself of a will, and under penalty of man's accusation of injustice forbids its exercise according to His own pleasure. But thus it is He brings out one part of His character at one time, and another part at another time. Therefore be would have them know that, as to the novelty with which they reproach Christianity, it was altogether a mistake; for the Lamb without blemish and without spot, though only lately slain, was foreordained before the foundation of the world. When he refers to Him as a "lamb without blemish and without spot," he evidently points to their types, yea, to Christ before the types, because we had that from the very beginning in the first recorded sacrifice, long before there was a Jew and still more before the law. To what did it all point? To "the precious blood of Christ as of a lamb without blemish and without spot." It is plain that, if God foreordained it, He at the same time took care to act on it, and this is long before either Judaism or the law.

Thus there was a most thorough conviction of the folly of the Jewish argument as to Christianity being a mere novelty; but it was "manifest in these last times for you who by him do believe in God." Here it is not merely believing in the Messiah, but believing in "God that raised him up from the dead."

Now I do not believe there ever can be settled peace in a man's soul till he has confidence in God Himself, according to the truth of His raising up Christ from the dead. Simply to believe in Christ may make a man quite happy, but it never of itself gives solid unbreakable peace. What brings a man into that peace which resists all efforts from without to take it, all weakness within in giving it up, is the certainty that all is clear with God. It is He that raises the question of conscience in His sight, and this is so much the more dreadful, because when renewed we know better our own subtlety and His unstained essential holiness. It belongs to the condition in which man is that, being fallen, and yet having a conscience of the good that alas! he does not do, and of the evil that he does, he has a dread of God, knowing that He must bring into judgment the good that he knew but did not, and the evil that he knew and did. So guilty man cannot but quake, still by scepticism he may reason himself out of his fears, or he can find a religion that soothes and destroys his conscience. But that man has this conscience in his natural state is most certain.

Christianity alone settles all questions. There we have not merely the blessed Saviour who in unspeakable love comes down and attracts the heart, and searches the conscience, but He settles all for us with God by redemption. Nor is it only that He comes down from God, but He goes up to God. That we receive the peace we need as Christians is mainly connected, not with His coming out from God, but with His going back to God; as it is said here, "Who by him do believe in God that" what? Gave Him to shed His blood? There can be nothing without this: impossible to have any holy and permanent blessing for the soul without it; nevertheless this is not what is said. We have the value of Christ's blood already spoken of, but now it is added of God that He "raised him up from the dead, and gave him glory." Where? In His own presence. Even the kingdom on earth does not suffice. According to Christian light nothing will do but ability to stand before the glory of God. And this by Christ's work is made good for us, because the very one that became responsible for our sins on the cross is in glory now. God has raised Him from the dead and given Him glory. The consequence is that all for ever is made clear and settled for those who believe in God, that our "faith and hope might be" not " in Christ," though it is so, assuredly, but more than this "in God." This is the more important, because of itself it completely dissipates a thought as common as it is grievous to the Lord, that Christ is the one in whom the love is, and that His task for the most part is to turn away the totally opposite feeling that is in God Himself. Not so; for as He came out in the love of God, who none the less must by this very Christ judge every soul that lives in sin and unbelief, He would not go back to heaven until He bad by His own sacrifice completely put sin away. But this was the will of God. (Psalms 40:1-17; Hebrews 10:1-39) Thus He goes in peaceful triumph into the presence of God, establishing our faith and hope in God, and not merely in Himself.

But there is another thing to be considered. "Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren," for this is the sure effect "see that ye love one another with a pure heart fervently." There was the best and weightiest reason for this, because the nature thus produced in them is this holy nature that comes by grace from God Himself. "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth; because all flesh is as grass, and all its glory as the flower of grass. The grass withereth, and the flower thereof falleth away; but the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you."

1 Peter 2:1-25. Next he shows some of the privileges as well as wants of the Christian. First he is surrounded by an evil world, but, besides, he has not lost in fact something nearer that is quite as bad as what is in the world. "Laying aside," he says, "all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as newborn babes, desire the sincere milk of the word, that ye may grow thereby to salvation." "To salvation" you will not find in your common Bibles, but it is none the less true for all that. The apostle represents us as growing by the word to salvation ( i.e., the end in glory). It is not often that words are thus left out. The more usual fault of those who copied the scriptures was that they added words. They assimilated passages one to another; they thought that what was right in one case must be right in another; and thus the tendency was to blunt the fine edge of the sword of the Spirit which is the word of God. But in this case they omitted. At first sight, perhaps, these words may be startling to some, that is, to such as think that the sense of "salvation" is weakened thereby. But you need never be afraid of trusting God or His word. Never fear for the honour of the scripture, never shrink from committing yourself to what God says. I have no hesitation in saying that this is in my judgment what God said, if we are to be guided by the most ancient and best authorities.*

If so be ye have tasted that the Lord is gracious; to whom coming as unto a living stone, disallowed indeed of men, but chosen of God and precious, ye also as lively stones are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." Two characters of priesthood are here shown us. We have first seen one of them, "a holy priesthood;" there is another lower down, in verse 9, where he says, "Ye are a chosen generation, a royal priesthood." Both flow from Christ and are in communion with Him who is now carrying on a priesthood according to the pattern of Aaron, but in His own person is a priest after the order of Melchisedec. That is, He is a royal priest just as truly as His functions are now exercised on the ground of sacrifice, interceding after the Aaronic pattern within the veil but a veil that is rent. He is now fulfilling the Levitical types in the holiest of all. On this is founded the spiritual priesthood, and in consequence we who are His draw near and offer up spiritual sacrifices. Besides that, not only is there holiness in drawing near to God, but royal dignity stamped upon the believer. This too is of the greatest importance for us all to remember and seek to realize by faith. Where is each to be proved? Before God we bow down in praise and adoration; before the world we are conscious of the glory grace has given us. We do honour to the world and shame to this our place by seeking its favours. Alas! how often and readily the. Christian forgets his proper dignity. Let us then bear in mind that we are a royal priesthood "to show forth," as it is said here, "the virtues of him who hath called us out of darkness into his marvellous light." But when it is a question of drawing near, let us not forget that we are a holy priesthood. We can all understand this: holiness, when one has to do with God; royalty, before the world when the temptation is to forget our heavenly honour.

*In fact but one uncial (Cod. Angelicus Romanus) of the ninth century with many cursives warrants the omission; but , A, B, C, K, more than fifty cursives, and all the versions but the Arabic of the Parisian Polyglott support the words. The early quotations, Greek and Latin, save of Oecumenius, point to the same reading.

"Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy." Here again we have a scripture of the Old Testament applied; and this has often been, and still is to this day, exceedingly misunderstood; as if the persons here spoken of must be Gentiles because they are called the strangers of the dispersion. It means Jews, and none but Jews, who believe in the Lord Jesus. What he refers to is the loss of their title to be the people of God, which Israel sustained at the time of the Babylonish captivity. They then ceased to be manifestly God's people. Accordingly their land became the possession of the Gentiles; and so it has gone on to this day. As we know, from that day to this there has never been a real recovery, but only the return of a remnant for special purposes for a season. The times of the Gentiles are still in course of accomplishment. They are not yet finished; and they must be punctually fulfilled. Hence it is evident that, as long as the times of the Gentiles proceed, the Jews cannot regain their ancient title, nor become the real owners of Emmanuel's land. Indeed, it is too plain a fact for any one to dispute. All this time they are not a people; they are dependent on the will of their Gentile masters. But even now grace gives the believer (here believing Jews) to enter that place; we are now God's people. We do not wait for times and seasons. Israel must wait; but we do not.

This is just the difference between the Christian and the Jew. The Christian does not belong to the world, and consequently is not bound by accidents of time. He has everlasting life now, and is a heavenly person even while upon the earth. This is Christianity. Thus he says to the Jews addressed that they were not a people (that is, in the days of their unbelief), but are now. So far was their believing in Christ from taking them out of the people, it is then alone that they became, a people. They "were not a people, but now are the people of God;" they" had not obtained mercy, but now have obtained mercy." It is a quotation from Hosea 2:1-23.

And this is exceedingly interesting, because if the prophet be compared, it will be seen to illustrate what has been remarked before the difference between the present accomplishment made good in our hearts by the Holy Ghost, and the future fulfilment of the prophecies. If persons take the actual application as the fulfilment of the prophecies, it in fact not only nullifies the future of scripture, but destroys the beauty and point of the present; for what the apostle intimates is, that they had obtained mercy now, though none were yet sown in the earth. These Christian Jews were not sown in the earth. The earth will be sown with the seed of God when the Jewish nation, as such, obtains mercy. They will be the greatest people on the face of the earth, and all the Gentiles shall own it. They will have everything at their command, and worthily use all for God. Not only are they to be set publicly at the head of the nations, but God himself will link His own glory from above with them as His earthly people here below, and nothing but peace, righteousness, and plenty will be found all over the earth in that day of glory. Such will be "that day," and of that day Hosea prophesies. You can easily judge whether that day is come now. It is only a theologian who finds a difficulty. His traditions wrap him up in fog.

I do not think it requires much argument to show whether under the gospel the Jews or the world are in such a condition as the prophet describes, or whether there, is anything in progress that is intended or calculated to bring about such a result. But what will not men believe, provided it be not in the Bible? I admit that what is in the Bible requires faith; and this is as it should be. It is, however, too evident that there is nothing like incredulity for swallowing anything that panders to the first man, and leaving out the glory of the Second. In the word of God, then, we find that the accomplishment of the prophecy supposes an earthly place, with visible power and glory given to the Jewish people. But the wonderful place given to the Christian is that, though we do become the people of God now, whether Jew or Gentile, and although the believing Jew does obtain mercy now, he is not sown on the earth, but called out for heaven, and, in consequence, becomes a pilgrim and stranger here below till Jesus appears. This will not be the case when the Jews shall be brought back to the land. In a certain sense they are strangers now; but it is an awful sense, because it is the fruit of judgment. They are scattered over the earth, and can find no rest for their souls, any more than their feet. This is notorious to every one even to themselves. Least of all can the Jews be said to be sown in the land of Palestine. I do not mean that they may not acquire previously a delusive glory; nor that the antichrist by fraud will not palm himself off as the Messiah, and settle some of them in the land, according toDaniel 11:1-45; Daniel 11:1-45. Nor do I believe that this day is far off. The hour of temptation is near.

But while fully looking for this, it is sweet to see the place of the believing Jew now as divine wisdom here applies Hosea, mutatis mutandis. Although he is of the people of God, instead of getting an earthly character by Christianity, on the contrary he becomes a pilgrim and stranger. "Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul." It is as if God had purposely put verse 11 to negative the conclusions which men have drawn from a misunderstanding of verse 10.

Then he begins his exhortations, and first of all with the personal snares of every day, with what the Christian had to contend with in himself. Next he proceeds to bring in what had to do with others. There he says, "Submit yourselves to every ordinance of man for the Lord's sake: whether to the king, as supreme; or to governors, as to them that are sent by him for the punishment of evildoers, and praise to them that do well."

I suppose there was a danger of these Christian Jews being somewhat turbulent. Certainly the Jews of old were rarely good subjects. They were apt to rise against oppression and to fail in obedience to a superior, at least among the heathen. They were ever a rebellious people, as we know; and the Christian Jews were in danger of using their Christianity in order to justify insubjection. We can easily comprehend it. They could see how gross, dark, and dissolute these Pagan governors were; and in such circumstances one needs the distinct sense of God's will to abide in the duty of obedience. "How can we obey men that worship stocks and stones, whose very religion makes them immoral and degraded?" However this may have been, it is of all importance for the Christian that he should be established in the place of patient submission; as we see Paul elsewhere taking especial pains to insist that the Christians in Rome should obey, even where they had to do with one of the most abandoned men that had ever governed the empire, persecuting themselves to death a short time after. Nevertheless the apostle there claims the most unqualified subjection to the powers that be. So here we find that the Christian Jews, who might have exonerated themselves from the burden laid on them by their heathen masters, are earnestly exhorted by the apostle Peter to do their bidding for the Lord's sake. I do not say that there are no limits. Obedience is always right, but not to man when he would force the dishonour of God. Nevertheless obedience abides the principle of the Christian. But the lower obedience is absorbed by the higher one when they come into collision; and this is the only seeming exception.

After this Peter not only branches out into the outward life, but takes particular note of the family and its relationships. Some of those addressed were domestics, whether or not they were slaves. The apostle Paul pressed on the Christian slave the beauty and responsibility of obedience; but Peter insists on it whether a man be a slave or not. This is founded on the very principle of Christianity itself; that is, doing good, suffering for it, and taking it patiently. I admit it requires faith; but then the Lord cannot but look for faith in Christian people. Nay, we have Christ Himself brought in to enforce and illustrate it. It is not merely the Christian who is called to this, but this is what Christ was called to. "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." To be reviled was a pain to which as domestics they would be particularly exposed, as well as to suffer in all sorts of ways. What had Christ not gone through in the same path?

"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." He suffered in other ways; in this He stands alone for us; "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." Since He came and showed the perfect pattern, it was less than ever the time to sanction disobedience; it was more than ever unbecoming to shirk the path of suffering.

The exhortation is not limited to slaves. Here we find the various relations of life practically met. At any rate the most important part is noticed; and in particular the great social bond, wives and husbands (1 Peter 3:1-22). Then comes the general exhortation: "Finally, be ye all of one mind, having compassion one of another, love as brethren, pitiful, lowly-minded: not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing." What a place for the Christian! called to blessing, and to be a blessing. And this is fortified, singular to say, (but confirming what has been already remarked) by the Psalms. He had quoted the law in 1 Peter 1:1-25, the prophets in1 Peter 2:1-25; 1 Peter 2:1-25, and now the psalms in 1 Peter 3:1-22. Thus all the living oracles of God are turned into use for the Christian, only you must take care that you do not abuse them or any part of them.

"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." And then he asks, "And who is he that will harm you, if ye be followers of that which is good? But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts."

This leads to another important point; that if we do suffer, it ought never to be for sin, and for the affecting reason that Christ has once for all suffered for sins. Let this be enough. Christ has suffered for sins; He has had there, if we may so say, a monopoly; and there let it end: why should we? He alone was competent to suffer for sin. We ought never to suffer but for His name, unless it be for righteousness, as is said here, "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 in the Spirit: by which also he went and preached unto the spirits in prison."

Carefully observe that Peter does not say that Christ went to prison and preached to the spirits there. No such words are used, nor is this what he means. The spirits are characterised as in prison. They are waiting there for the day of judgment. God may have judged them in this world, but this is not all. He is going to judge them in the next world. There may have been a judgment, but this is not the judgment. So he says these very spirits which are spoken of were "once disobedient, when the long-suffering of God waited in the days of Noah, while the ark was preparing, wherein few, that is eight souls, were saved through water."

It is not a description of all that died in unbelief, but of a generation favoured with a special testimony and smitten by a particular stroke of judgment. The preaching was in the days of Noah. It was just before that judgment fell on them, and this because they despised the testimony of Christ through Noah. Just as the Spirit of Christ prophesied in the prophets, so the Spirit of Christ preached by Noah. There is no difficulty that I see about it. There is nothing at all in the verse that warrants a web of doctrine strange to the rest of the Bible. It is a mistake to construe it of one that knows not what took place in the lower parts of the earth. Nothing is said of preaching in prison, but to the imprisoned spirits not when they were there. He is speaking about the people that heard Noah, and despised the word of the Lord then. It was not Noah's own spirit that preached; it was the Spirit of Christ.

It may be well to point out that the Spirit is used particularly in connection with Noah, as we find in Genesis 6:1-22: "My Spirit shall not always strive with man, for that he also is flesh." There was a term of patience assigned: "Yet his days shall be a hundred and twenty years." That is, the Spirit went on striving in testimony to men all that time. Then the flood came and took them all away; but their spirits are now kept in prison waiting for that judgment which has no end. And why does Peter notice them particularly? For this reason, that very few were saved then, whilst. a great many perished. On reflection it will be evident that there is no instance so suitable as this for the argument in hand so few saved and so many perishing. The unbelieving might taunt the Christians with their scanty numbers, while the great mass still remained Jews, and with the absurdity of such a conclusion to the coming of Messiah. There is no force in that argument, the Christian can reply; for, when the flood came, only a few were saved after all, as is shown by the first book of Moses, their own indisputably inspired history. It is beyond cavil that the many perished then, and still fewer were saved than the Christian Jews at that time. Thus the passage is sufficiently plain. There is not the slightest excuse for misinterpreting the language, or for allowing anything unknown to the rest of scripture. It is a solemn warning to unbelief founded on plainly revealed facts before all eyes in this world, and not something to be understood as relating to another world.

"The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the request. of a good conscience toward God) by the resurrection of Jesus Christ." This, again, is somewhat peculiarly put in our version. It is not exactly "the answer of a good conscience." The real meaning may make the difficulty appear to be greater for a moment (as, I suppose, the truth often, if not always, does); but when received and understood, what has such strength of appeal to the conscience? The word is a somewhat difficult one; but I believe the force is that it is what conscience wants and asks for from God. Now, when a conscience is touched by the Holy Spirit, what is it that satisfies such a conscience? Clearly nothing less than acceptance in righteousness before God; and this is precisely the position that baptism does set forth. That is to say, it is not simply the blood of Christ, which indeed is never the meaning of baptism; still less is it the life of Christ: baptism means nothing of the sort. It really is founded on the death of Christ; and therein further our due place is shown us by His resurrection. Thus he says, "The like figure whereunto even baptism doth also now save us." Never do we see salvation in its real force so affirmed apart from resurrection. You may find that which meets guilt in death, but never is salvation short of or separable from the power of resurrection. Hence, when he says it saves us, he necessarily brings in resurrection. "Baptism doth also now save us (not the putting away of the filth of the flesh . . .") He did not mean the mere outward act of baptism. This could save nobody; but what baptism represents does save. It declares that the Christian man has a new place and standing not in the first Adam at all, but in the Second in the presence of God man without sin, and accepted according to the acceptance of Christ before God. This it is that baptism sets forth; and what of course as a sign it brings one into. "Baptism doth also now save us (not the putting away of the filth of the flesh, but the request 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."

"Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind." In this chapter (1 Peter 4:1-19) we come to the divine government in dealing with nature opposing itself to the will of God. "For he that hath suffered in the flesh hath ceased from sin." If you yield to nature, you gratify it; but if you suffer in refusing its wishes, then "he that hath suffered in the flesh hath ceased from sin." It is practical; and holiness costs suffering in this world. Suffering is the way in which power in practice is found against the flesh; so 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." The time past might well suffice for the wretched gratification of self. Do men wonder at one's abstaining? They are going to be judged. "For for this cause was the gospel preached to the dead also, that they might be judged according to men in the flesh, but live according to God in the spirit." Thus he shows that even if you look at those that are dead, there was no difference. They too, those who had been before them, had been put to the proof in this way. He is keeping up the link with saints of old by a general principle. Whatever the form, God never gives up His righteous government, though there is His grace also. Hence, if any received the gospel, they were delivered from judgment, and lived according to God in the Spirit. If they despised it, they none the less suffered the consequences.

"But the end of all things is at hand: be ye therefore sober, and watch unto prayer. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins." After this episode which has to do with men here, not in the unseen world, he returns to the relative duties of Christians, and exhorts them to watchfulness with sobriety, to fervent love, and also to "use hospitality one to another without grudging." And then he takes up what is distinctly spiritual power, which should be used not in charity only but with conscience before God, and for His glory through our Lord Jesus. We saw in a similarly characteristic way in the epistle of James the connection of his moral aim with teaching. But they both suppose an open door for ministry among Christians in the Christian assembly. Why was there the mighty action of the Spirit of God producing such various gifts for profit if they did not create the responsibility to exercise them?

No Christian should think or talk about a right of ministry; for although liberty of ministry may be legitimate enough in itself, still I think it is a phrase apt to be misunderstood. It might easily be interpreted as if it meant a right for any one to speak. This I deny altogether. God has a right to use whom He pleases, according to His own sovereign will and wisdom; but the truth is, that if you have received a gift, you are not only at liberty but rather bound to use it in Christ's name. It is not a question of merely having license. Such a principle may be very well for man; but responsibility is the word for men of God, "as each man hath received the gift." It is not merely certain men, one or two, but "as each man," whatever the number, whether few or many.

"As each man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any man speak, [let him speak] as [the] oracles of God." According to this none ought ever to speak unless he has a thorough conviction that he is giving out God's mind and message, as suited for that time and those souls. Were this felt adequately, would it not hinder a great many from speaking? Nor is there any reason to fear that silence in such a case would inflict a real loss on the church of God. It does not seem to be of such prime importance that much need be said. The great matter is, that what is spoken should be from God. Persons ought not to speak unless they have a certainty that what they wish to say is not only true (this is not what is said) but the actual will of God nor the occasion. The speaker should be God's mouthpiece for making His mind known there and then. This is to speak "as oracles of God." It is not merely speaking according to His oracles, which is the usual way in which men interpret the passage, and thence derive their license for speaking as they judge fitting without thinking of God's will. They think they have an understanding of scripture, and that they may therefore speak to profit; but it is a totally different thing if one desire only to speak as God's mouthpiece, though it is granted that one may here as elsewhere mistake and fail.

The principle, however, is sound; and may we heed it in conscience, looking to the Lord's grace in our weakness. "If any man speak, [let it be] as oracles of God; if any man minister, [let it be] as of the ability which God giveth." Let it be observed here that ministry is distinguished from speaking. What a vast change must have passed over Christendom, seeing that now a man is chiefly thought a minister because he speaks! whereas real service of the saints is as precious in its place as any speaking can be. "If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth." Ministry, then, is clearly in itself a distinct thing from speaking; it is another kind of service to which he is called of God. It is granted that, even in connection with spiritual gift in the way of speaking, there is such a thing as the natural ability of the person taken into account; but this is not the gift, though it be the suited vehicle for it. We must always distinguish the ability of the man from the spiritual gift which the Lord gives; and, besides both, there is also the right use of the gift. One must exercise and give oneself up to the cultivation of that gift which God has given. There is nothing contrary to sound truth or principle in that, but indeed a very great defect in those who do not believe it; in fact, it is flying in the face of scripture. And scripture is clear and peremptory as to all these things. "He," it is said of Christ, "gave them gifts, to each man according to his several ability." There we have the gift, and this given according to the man's ability before he was converted. That is the outward framework of the gift, which latter is suited no doubt to that ability; but the gift itself is the power of the Spirit according to the grace of Christ. No ability constitutes a gift; but the spiritual gift does not supersede natural ability, which becomes the channel of the gift, as the gift is given and works in accordance with that ability. But there is need also of present strength from God to those who look to Him. Thus He is in all things glorified through Jesus Christ, "to whom be praise and dominion for ever and ever."

Next we have the trial that the saints were passing through alluded to, and the call to suffer not for righteousness merely but for Christ's sake. Finally a warning is given as to the importance of suffering according to God's will, committing meanwhile their souls in well-doing to Him as a faithful Creator. He is righteous; He is jealous of His house; but if this be serious for His own, where shall the sinner appear?

Again we have an exhortation to the elders (1 Peter 5:1-14). Here it is a pain to be obliged once more to make a depreciatory remark on our common English version. It is indeed a forcible and, in general, a faithful version, but it not seldom fails in accuracy. The elders are told to feed or shepherd the flock of God which was among them, exercising the oversight, not by necessity, but willingly; not for base gain, but readily, etc. They have to bear in mind first that the flock is God's. If a man does not carry the sense in his soul that it is God's flock, I do not think he is fit to be an elder or in any other office of spiritual trust: he is far from the right ground for being a blessing to what, after all, is God's flock. In short, we find here too a guard which shows the meaning more clearly. "Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage." It will be observed that "God's" is inserted in italics. Now there need be no hesitation in declaring that the phrase does not mean God's heritage at all, but another idea wholly different. The true drift is this "Nor as lording it over your possessions." The elders are not to treat the flock as if it belonged to them. This is exactly what modern presbyters think they may and ought to do every day of their lives. It is into this very snare that unbelief has brought men in Christendom. It is the constant and notorious source of the difficulties that one has continually to contend with, because feelings are roused by this all sorts of jealousies and wounded feelings are created by a position so false. In short, one may find here and there a truly excellent man, and, we will suppose, a number of godly people. But then they are "his congregation;" they think so, and the godly man really believes it. He thinks they are his congregation, and they think so too. The consequence is that when minds get disturbed, it may be, about their position, then all sorts of difficulties come in. He feels exceedingly wounded because, as he will tell you very often, "Why, it is one of the best of my people. I have lost the cream of my congregation." Accordingly he is exceedingly annoyed because one of the most spiritual of his congregation goes away, though it may be to follow God's word more faithfully; and no doubt there is a great deal of pain and feeling on the part of the member of the congregation who is leaving his minister.

Now all this is here judged and set aside as quite wrong The elders are exhorted and warned. There are those who guide, and it is a most proper thing. At the time of this epistle, it was in due order. Now, I need not tell you, things are in a certain measure of confusion. You may have the real substance of the truth, but you cannot have it in all official propriety at the present time. However, apart from that, on which I do not mean to enter more tonight, one thing is remarkable, that even when all was in apostolic, order, and where pastors and teachers and prophets and so on were, and besides, where the elders had been fitly appointed by the apostles themselves or by apostolic men, even there and at that very time they were exhorted against the notion of considering, "This is my congregation, and that is your leader." Nothing of the sort is ever said in God's word but what excludes it.

What they were here directed to was to "feed the flock of God." I repeat, it is God's flock, not yours; and you are not to lord over it as if it were your own belongings. If it were your heritage, you would have certain rights; but the truth is that he who stands in the position of an elder has no small responsibility. Assuredly he is to shepherd the flock, and this as God's flock, not his own. Where this is duly weighed, it is wonderful what a change is produced in the mind, tone, and temper a change both in those who tend the flock, and in those who are cared for; because then God is looked to, and there is no petty feeling of infringing the rights of man in one form or another. It is not then a question of wounding; for why should it hurt you, if I see a particular truth and must act according to it? Why should this be a cause for vexation? The truth is that the assumption of "my flock," or "yours", is the root of endless mischief. It is God's flock; and if a person is charged of the Lord to shepherd His flock, how blessed the trust!

The rest of the chapter consists of exhortations to the younger ones, and finally to all, with a prayer that "the God of all grace, who hath called us unto his eternal glory by Christ Jesus, when ye have suffered a while, himself shall make you perfect, stablish, strengthen, settle you. To him be the glory and the might for the ages of the ages. Amen. By Silvanus, the faithful brother, as I suppose, I have written to you briefly, exhorting and testifying that this is the true grace of God wherein ye stand. She that is at Babylon, elected together with you, saluteth you; and Marcus my son. Greet ye one another with a kiss of love. Peace be with you all in Christ Jesus."