FIRST EPISTLE OF PETER CONTINUES
THEME: 1Pet. 5:12. “…this is the true grace of God wherein ye stand”
- 1Pet. 3:8-9. General summary of relative duty, after the duties from ch. 2:18 of one mind—as to the faith. Ac. 2:1; 4:32, Rom. 12:16; 15:5. 1Cor. 1:10, Phi. 3:16 “Christians should endeavor to be all of one mind in the great points of faith, in real affection, and in Christian practice; they should be like-minded one to another, according to Christ Jesus (Rom. 15:5), not according to man’s pleasure, but God’s word.” M. Henry. Having compassion one of another Rom. 12:15, 1Cor. 12:26, Jas. 2:13; 3:17 love as brethren, or, loving to the brethren, and love as brethren; they ought not to persecute or hate one another, but love one another with more than common affection; they should love as brethren Rom. 12:10, Heb. 13:1, 1Jn. 3:14, 18, 19, pitiful. Ps. 103:13. Pr. 28:8. Matt. 18:33, Jas. 5:11 courteous. Ac. 27:3; 28:7. Ep. 4:31, 32; 5:1, 2. Phi. 4:8, 9, Col. 3:12 “Christianity requires pity to the distressed, and civility to all. He must not be a flagrant sinner, or a vile apostate, who is not a proper object of civil courtesy, 1Cor. 5:11; 2Jn. 10–11. To render evil for evil, or railing for railing, is a sinful unchristian practice; the magistrate may punish evil-doers, and private men may seek a legal remedy when they are wronged; but private revenge by dueling, scolding, or secret mischief, is forbidden Prov. 20:22; Lu. 6:27; Rom. 12:17; 1 Th. 5:15. To rail is to revile another in bitter, fierce, and reproachful terms; but for ministers to rebuke sharply, and to preach earnestly against the sins of the times, is not railing; all the prophets and apostles practiced it, Isa. 56:10; Zep. 3:3; Acts 20:29. (2.) The laws of Christ oblige us to return blessing for railing. Mt. 5:44, “Love your enemies, bless those that curse you, do good to those that hate you, and pray for those that persecute you.” M. Henry Pr. 17:13; 20:22, Lu. 6:27–29, Rom. 12:14, 17, 19–21, 1Th. 5:15. Called to inherit bleeeing. ‘Were called.’ inherit a blessing—not only passive, but active; receiving blessing from God by faith, and in turn blessing others from love (Gerhard in Alford). ‘It is not to inherit a blessing that we must bless, but because our portion is blessing.’ No railing can harm you (v. 13). Imitate God who blesses you. The first fruits of His blessing for eternity are enjoyed by the righteous even now (v. 10)” Fausset A. R.
- 3:10-13. “He who loves life (present and eternal), and desires to continue to do so, not involving himself in troubles which make this life a burden and involve forfeit of eternal life. Peter confirms v. 9 by Ps. 34:12–16, De. 32:47, Job 2:4, Pr. 3:2, 18; 4:22; 8:35 refrain Jas. 1:26; 3:1–10— ‘cause to cease;’ implying that our inclination and custom is to speak evil. ‘Men think they would be exposed to the wantonness of enemies if they did not vindicate their rights. But the Spirit promises a life of blessedness to those alone who are patient of evils’ (Calvin). evil … guile. First, he warns against sins of tongue, evil and double-tongued speaking; next, against acts of injury to one’s neighbor. ‘Moreover (besides his words, in acts) let him.’ eschew— ‘turn from.’ Job 1:1; 2:3; 28:28. Ps. 34:14; 37:27. Pr. 3:7; 16:6, 17 ensue—pursue as hard to attain, Ps. 125:4, Ga. 6:10, 1Tim. 6:18, Heb. 13:16, Jas. 4:17, 3Jno. 11, and fleeing from one in this troublesome world. Col. 3:15. He. 12:14. Ja. 3:17, 18. Ground of the promised life of blessedness to the meek (v. 10). ears … unto their prayers— (1 John 5:14, 15.) face … against. The Lord’s eyes imply favourable regard (Deut. 11:12); His face upon (not “against”) them that do evil, implies that He narrowly observes, so as not to let them really hurt His people. 1Chro. 16:9, Zec. 4:10” Fausset A. R. His ears are open to their prayes 2Ch. 7:15, Ps. 65:2, Jas. 5:16. Who … will harm you. This fearless confidence in God’s protection Christ in His sufferings realized (Isa. 1:9); so, His members (Rom. 8: 33–39). ‘If ye have become.’ Followers– “zealous of” (Titus 2:14), Pr. 15:9. 1Co. 14:1. Ep. 5:1. 1Th. 5:15. 1Tim. 5:10 good. ‘Who will do you evil if ye be zealous of good?’. The promises of this life extend only so far as is expedient for us: Pr. 16:7, Ro. 8:28; 13:3. “You need not be afraid of anything they can do to strike you with terror, neither be much troubled nor concerned about the rage or force of your enemies.” Learn, to follow always that which is good is the best course we can take to keep out of harm’s way.” M. Henry
- 3:14-15. Jer. 15:15. Mat. 5:10–12; 10:18–22, 39, Phi. 1:29, Ja. 1:12 and be. Is. 8:12, 13; 41:10–14, Matt. 10:28, 31, Lu. 12:4, 5. Jn. 14:1, 27. Ac. 18:9, 10. To suffer for righteousness’s sake is the honor and happiness of a Christian; to suffer for the cause of truth, a good conscience, or any part of a Christian’s duty, is a great honor; the delight of it is greater than the torment, the honor more than the disgrace, and the gain much greater than the loss. Christians have no reason to be afraid of the threats or rage of any of their enemies. “Your enemies are God’s enemies, his face is against them, his power is above them, they are the objects of his curse, and can do nothing to you but by his permission; therefore, trouble not yourselves about them.” [2.] Instead of terrifying yourselves with the fear of men, be sure to sanctify the Lord God in your hearts (v. 15) Nu. 20:12; 27:14, Is. 5:16; 29:23; let him be your fear, and let him be your dread, Isa. 8:12, 13. Fear not those that can only kill the body, but fear him that can destroy body and soul, Lu. 12:4, 5, Jer. 26:12–16. Dan. 3:16–18, Ac. 5:29–31; 21:39, 40; 22:1, 2, 2Tim. 2:25. “We sanctify the Lord God in our hearts when we with sincerity and fervency adore him, when our thoughts of him are awful and reverend, when we rely upon his power, trust to his faithfulness, submit to his wisdom, imitate his holiness, and give him the glory due to his most illustrious perfections. We sanctify God before others when our deportment is such as invites and encourages others to glorify and honor him; both are required, Lev. 10:3. “When this principle is laid deeply into your hearts, the next thing, as to men, is to be always ready, that is, able and willing, to give an answer, or make an apology or defense, of the faith you profess, and that to every man that asketh a reason of your hope, what sort of hope you have, or which you suffer such hardships in the world.” Learn, First, an awful sense of the divine perfections is the best antidote against the fear of sufferings; did we fear God more, we should certainly fear men less. Secondly, the hope and faith of a Christian are defensible against all the world. There may be a good reason given for religion; it is not a fancy, but a rational scheme revealed from heaven, suited to all the necessities of miserable sinners, and centering entirely in the glory of God through Jesus Christ. Thirdly, Every Christian is bound to answer and apologize for the hope that is in him. Christians should have a reason ready for their Christianity, that it may appear they are not actuated either by folly or fancy. This defense may be necessary more than once or twice, so that Christians should be always prepared to make it, either to the magistrate, if he demands it, or to any inquisitive Christian, who desires to know it for his information or improvement. Fourthly, these confessions of our faith ought to be made with meekness and fear; apologies for our religion ought to be made with modesty and meekness, in the fear of God, with jealousy over ourselves, and reverence to our superiors.” M. Henry
3:16–17 The confession of a Christian’s faith cannot credibly be supported but by the two means here specified—a good conscience and a good conversation. conscience is good when it does its office well, when it is kept pure and uncorrupt, and clear from guilt; then it will justify you, though men accuse you. A good conversation in Christ is a holy life, according to the doctrine and example of Christ. Ac. 24:16. Rom. 9:1. 2Cor. 1:12; 4:2. 1Tim. 1:5, 19. 2Tim. 1:3. Heb. 9:14; 13:18. “Look well to your conscience, and to your conversation; and then, though men speak evil of you, and falsely accuse you as evil-doers Matt. 5:11, you will clear yourselves, and bring them to shame. Perhaps you may think it hard to suffer for well-doing, for keeping a good conscience and a good conversation; but be not discouraged, for it is better for you, though worse for your enemies, that you suffer for well-doing than for evil doing.” Learn, 1. The most conscientious persons cannot escape the censures and slanders of evil men; they will speak evil of them, as of evil-doers, and charge them with crimes which their very souls abhor: Christ and his apostles were so used. 2. A good conscience and a good conversation are the best means to secure a good name; these give a solid reputation and a lasting one. 3. False accusation generally turns to the accuser’s shame, by discovering at last the accuser’s indiscretion, injustice, falsehood, and uncharitableness. 4. It is sometimes the will of God that good people should suffer for well-doing, for their honesty and for their faith. 5. As well-doing sometimes exposes a good man to suffering, so evil doing will not exempt an evil man from it. The apostle supposes here that a man may suffer for both. If the sufferings of good people for well-doing be so severe, what will the sufferings of wicked people be for evil doing? It is a sad condition which that person is in upon whom sin and suffering meet at the same time; sin makes sufferings to be extreme, unprofitable, comfortless, and destructive.”
