^ tihvavy of trhe t:heolo0ical Seminary PRINCETON • NEW JERSEY John M, Krebs donation BS2777 .C2913 1855 Calvin, Jean, 1509-1564. Commentaries on the Catholic Epistles / COMMENTARIES THE CATHOLIC EPISTLES. THE CALVIN TRANSLATION SOCIETY. INSTITUTED I.N .-MAT M.BCCC.XLIII. FOR PUBLICATION OF TKANSLATIONS OF THE WORKS OF JOHN CALVIN. AKXCAL SnBSCRIPTION, ONE POUND, PAYABLE IN ADVANCE ON IST JANCAKT. FOUE volumes: circulated IN TWO HAIP-TEARLT ISSUES. SUBSCnlPTION PRICE OF THE WHOLE SERIES, £] 3. etalbin (DfRcf, 9, llovtljumbfvlr.ni) Stvfft, BY THE REV. JOHN OWEN, VICAR or THROSSINGTON, AND RURAL DEAN, tEICESTERSHIEB. EDINBUKGH: PRINTED FOR THE CALVIN TRANSLATION SOCIETY. M.DCCC.LV. " THAT EXCELLENT SEllVANT OF GOD, AS BISHOP DOWNAM OFTEN CALLS HIM (CAL\ IN)." — hishop HtUlingfleet. [©ntewti at.Stattonrra' f^all.] " LET NO MAN UPON A WEAK CONCEIT OF SOBRIETY, OR AN ILL-APPLIED MODE- RATION, THINK OR MAINTAIN, THAT A MAN CAN SEARCH TOO FAR, OR BE TOO WELL STUDIED IN THE BOOK OF GOD's WORD, OR IN THE BOOK OF GOd's WORKS, DIVINITY OR PHILOSOPHY ; BUT BATHER LET MEN ENDEAVOUR AN ENDLESS PROGBESS OR PROFICIENCY IN BOTH ; ONLY LET MEN BEWARE THAT THEY APPLY BOTH TO CIMRITY AND NOT TO SWELLING, TO USE AND NOT TO OSTENTATION." Lord Bacon. EDINBURGH : PRINTED BY T. CONSTABLE, PRINTER TO IIER MAJESTY TRANSLATOR'S PREFACE. The Dedication to King Edward the Sixth is remarkably interesting, as it refers to the cliaracter of Poperj at that day, and to its manoeuvres with regard to a General Council. The language is strong, and perhaps rougher than what would be at present used, but still true according to all we gather from history as to the state of things in those days. The main principles of Popery are still the same, and similar are its proceedings, though they may be more dis- guised, and its spirit is equally intolerant and persecuting. Like Mahomedanism, it is exclusive, and ever injurious to the harmony and peace of society. The order in which the Epistles are arranged is not the same as in our version. There has not been a uniformity in this respect among the ancients. The reason for the arrange- ment here adopted was probably this, that the First Epistle of Peter, and the First of John, had, from the beginning, been universally acknowledged as genuine, while the Epistle of James, the Second of Peter,' and that of Jude, had not from the first been universally received as canonical, though they were eventually so received. The Second and the Third Epistle of John were evidently not deemed by Calvin as " catholic ;" and for this reason, as it seems, he omitted them. The word " Catholic," or General, as applied to the Epis- tles here explained, has been differently understood. Some have thought that they have been thus called, because they contain catholic truths ; but other Epistles might, for this reason, be also called catholic. Others have supposed that catholic is synonymous with canonical ; but in this case also VI TRANSLATOR S PREFACE. there is no more reason for appl^'ing the word to these Epistles than to any other Epistles. But the more probable opinion is, that they were called Catholic, or General, because they were not written to any particular Church, but to Jewish or to Gentile Christians generally. Moreover, the term was not given them at first, but in subsequent ages. The most probable dates of the five Epistles here explained are the following : — The Epistle of James, . . a.d. 61 The First Epistle of Peter, . 64 The Second Epistle of Peter, . 65 The Epistle of Jude, . . QQ The First Epistle of John, . . 68 This is the order according to the dates most approved by the learned. There is, for the most part, a unanimity as to the dates of the three first Epistles ; but with regard to the Epistle of Jude, and the First Epistle of John, there is not the same agreement. There are many who fix later dates : to Jude, 90, and to John, 91 or 92. But this is a matter of no great consequence. No doubt can be justly entertained but that James, called the Less, was the author of the Epistle. He was the son of Aljihjeus or Cleopas, and of Mary, probably a cousin, not a sister, of Mary the mother of our Lord. Hence he is called our Lord's brother, (Gal. i. 19;) that is, a near relative, as the word brother is often taken in Scripture. He took a leading- part in the council held at Jerusalem, mentioned in Acts XV. ; and, according to Jerome, he resided there thirty years, and presided over the Church. He was put to death, as Hegesippus relates, who flourished in the second century, by a tumultuous mob, excited by Jewish zealots, in the year 62. The canonicity of James's Epistle has been a subject of dispute, though almost universally allowed in the present day. The facts respecting it, according to Basnage, are these, — During the three first centuries it was not exten- sively known ; in the fourth century its authenticity was by TRANSLATOR S PREFACE. vii some disputed ; but in the fiftli centuiy it Avas universally acknowledged as genuine ; and it has ever since been so acknowledged, with a very few exceptions. What seems to be a sufficient evidence in its favour is the fact, that it is found as a part of Holy Scripture in the first Syriac Version, which was made early in the second century. The occasion of writing the Epistle appears to have been the abuse made of the doctrine of free grace by professing Christians, — a subject referred to also by Paul in Romans vi., and in his other Epistles. Abounding grace is at one time despised and rejected ; at another time it is turned into licentiousness : these arc evils which have ever prevailed in the Church. The Pharisee is too proud to receive grace ; the Antinomian pretends to receive and magnify grace, that he may gratify the inclinations of his sinful nature. It was against the Antinomian that James wrote his Epistle. According to Lardner and Macknight, the Epistle was addressed to the whole Jewish nation, at home and abroad, believers and unbelievers ; according to Orotius and Wall, to the Jews disjDcrsed abroad indiscriminately, believing and unbelieving ; according to Michaelis, to the believing Jews, while the unbelieving were not overlooked ; but according to Besa and Scott, to the scattered Jews who professed the Christian faith. And this last opinion has the strongest reasons and. evidence in its favour.^ With regard to the First Epistle of Peter, there has never been a doubt respecting its genuineness. This Apostle took a prominent part at first in the cause of Christianity, but of his labours after tlie council at Jerusalem, in the year 49, recorded in Acts xv., we have no account in Scripture. Mention is indeed made, in Gal. ii. ]1, of his being after- wards at Antioch. It has been justly concluded from the superscription of this Epistle that he exercised his ministry in those parts which are here mentioned. 1 See Home's Introduction, vol. iv. part ii. chap. iv. sect. iii. vni TRANSLATOR S PRKFACE. It was thought by Beza and Grotius that tlie Epistle Avas addressed to converted Jews ; but by Doddridge, Macknight, and Scott, to Christians in general, both Jews and Gentiles, The latter opinion is the most probable. The arguments assigned by Home, in his Introduction, in favour of the for- mer opinion, are by no means satisfactory. With regard to the Second Epistle of Peter, doubts have been entertained by some as to its authenticity. It appears that it was not at first so widely known as his First Epistle'; and this was probably the reason why there were some during the first three centuries who did not regard it as genuine. But it has been quoted as a part of Scripture by some of the earliest Fathers, and fully acknowledged as authentic by those of the fourth and succeeding centuries. The First Epistle of John has from the beginning been uniformly received as a portion of Divine Revelation. Some difli'erence has existed as to the persons for whom it was especially intended, — a matter of no great importance. Some have supposed it to have been written for the Jewish Chris- tians in Judea ; but others, with more probability, for Chris- tians generally, both Jewish and Gentile. Though there is no name attached to it, yet there has been universal consent from the beginning that John was its author ; and indeed the style of it throughout is sufficient to shew that he was the writer of it ; for his Gospel and the Book of Revelation are in this respect exactly alike ; and it is a style peculiarly his own. JuDE, or Judas, was, as he says, the brother of James, and therefore the son of Alpha3us or Cleopas. Though he does not call himself an apostle, yet he proved himself to be so by saying that he was the brother of James. He is called, as James was, the brother of our Lord, Matt. xiii. 55. We have in Scripture no account of his ministry after the day of Pentecost. His Epistle was not at first universally received as canoni- TRANSLATOR S PREFACE. . IX cal. This is acknowledged by Origen, Eusehius, and Jerome; at the same time, tliey themselves so regarded it ; and Jerome says that in his day it was by most received as genuine ; and it has been quoted as a part of Scripture by Clement of Alexandria, Tertidlian, Cyril of Jerusalem, Atha- nasius, Ambrose, and Augustine} That some of the Epistles were not universally received as authentic at first is no matter of wonder, when we consider the scattered condition of the Church, and the scanty means of communication. The fact, that some had doubts respecting them does not in the least degree invalidate their genuine- ness ; on the contrary, it has conduced to strengthen the evidence in their favour ; for the doubts of some must have occasioned a more minute inquiry as to their authenticity. And it was not long before all the Epistles, about which there had been some doubts, had attained the universal approbation of the Church ; and wdiat Lardner states is worthy of special attention, — That no writings, received by the primitive Church as genuine, have been since proved to be spurious ; and that no writings, regarded by it as spurious, have been since proved to be genuine. The Editor must mention here, what perhaps he ought to have mentioned before, — that in his translations he has not always retained what is called the historical present tense, which is often used by Calvin, according to the practice of Latin and Greek writei-s, and also of the Prophets and the Evangelists, This mode of writing does not accord with the usage of the present day. Our translators have not been uniform in this respect either in the New or the Old Testament ; for they some- times departed from the original as to this tense, though, for the most part, they retained it. As, for instance, in John xi, 39, 40, the historical present is not retained in the 89th, while it is retained in the 40th verse. The anomalies as to • See Woljius' Prolegomena to this Epistle. X TRANSLATOR S PREFACE. the tenses often met with, esijecially in the Psalms, have arisen from ovei'looking this peculiarity. The future in Hebrew is very often used for the present ; and this is the liistorical present, and ought to be rendered in our lajiguage in the past tense. J. 0. Thrussinoton, Sept. 29, 1855. DEDICATION. TO HIS MOST SEKENE HIGHNESS, EDWARD THE SIXTH, THE KING OF ENGLAXI), THE LOKD OF IRELAND, AKD A MOST CHRISTIAX PRINCE, JOHN CALVIN. Behold, I return to you again, most excellent King. For though I did not expect that the Commentaries on Isaiah, which I lately dedicated to your Majesty, were a worthy gift, yet it was offered with my hearty good wishes. I have, therefore, thought of adding the Catholic Epistles, as they are commonly called, as a supplement to make up a full measure, so that both might come to your hands at the same time. And doubtless, since they were written either to Gentiles far distant, or to such as inhabited various coun- tries far asunder, it is nothing new to them to pass over the sea, and to make a long circuit in coming to your Majesty. At the same time I thus as a private individual offer to you, most illustrious King, my labours, that being published under your name, they may profit all. And truly, if there has ever been a time when the truth of God ought to have been freely and boldly maintained, it has never been more necessary than in the present day, as all must see. Not to mention the atrocious cruelty exer- cised towards its professors, to omit also all those machina- tions by which Satan fights against it, sometimes covertly and sometimes openly, there are places in which the jjure doctrine of Religion lately prevailed, but where now the XU DEDICATION. satellites of the Roman Antichrist by their spurious defor- mations so mock Christ as though they gave a reed in his hand instead of a sceptre, and laid a crown of thorns on his head. When these crafty corrupters of the purity of the Gospel hope by their arts gradually to extinguish it, with what cowardice do they connive at these mochcries oiFered to Christ, who ought to have hazarded their life a hundred times rather than to redeem it for a very short time by their perfidious silence ? In the meantime, the Pope himself, to complete the last tragedy of crucifying the Son of God, is said to have sum- moned again his own masked council. Though he marches with his savage soldiery to obliterate the name of Christ and to destroy his Church, yet every kind of council is to him as a sacred sword, to make slaughter as it were a solemn rite. Thus Paulus the Third, when he had resolved to kill and destroy all by whom the defence of truth was preferred to their own life, made a show at Trent of that odious sjjectre, though disguised in fine colours, that he might put an end to the Gospel as it were by its thunders. But all that preparation, when the good fathers had begun, through some gleams emitted at the sessions, to dazzle the eyes of the simple, was put an end to by a secret and sudden blast from the holy seat, and vanished into smoke, except that for the purpose of continuing the terror, a little cloud rested for a time on Bononia. Hence Julius, his successor, who had performed his part previously at Trent, is said to be preparing himself now for this stratagem, as though this only remained as means to obliterate the Gospel from the memory of men, that is, to fulminate against us with the horrible and terrific decrees of council ; though many think that he only makes a pre- tence. But it signifies but little whether he pretends or really means to call a council. It is indeed a thing clear and well proved, that since the Papacy began to decline through the efi'orts of Luther, whoever occupied that citadel of tyranny, though they might hope to obtain some support from a council, they yet have shunned this kind of remedy in way similar to a sick man, who, being all over full of DEDICATION. Xlll ulcers, dreads even the touch of the most tender physician. Therefore common even among children is the saying, that the Papacy cannot otherwise be assisted by a council than by cauterizing or amputation. But I see no cause why the Popes dread councils so much, except that fear is an inseparable companion of a bad con- science. For what, I pray, was the late rabble at Trent, (to which yet they gave the name of a holy, general, and ecu- menical synod,) but a sort of empty apparition, which no more disturbed the pleasures of the Pope than the clangor of trumpets, or the sound of drums, with which he daily amuses himself? Were, indeed, a synod from all parts really assembled, there might be some cause of fear, lest a disturb- ance, arising in so great a multitude, should occasion a greater tumult. But by such fictitious councils as that of Trent, who can believe that a Pope could be terrified any more than by children's rattles, but that on the contrary he would sweetly slumber as through the blandishments of a quieter sleep ? For example, two or three cardinals shall be chosen by the Pope, being his bosom friends, who shall wield all the authority. The same tyrant will hire from his coiu'tiers some greedy fellow for a few ducats a month, who, being clothed in the mask of a patriarch, will servilely de- clare as his own opinion what had been dictated to him. Such was that blind Robert at Trent, whom I saw some time ago at Ratisbon, busying himself, not less foolishly tlian wickedly, in behalf of the Pope, when by his inveiglements he tried to draw me to a conference with Contarenus. There will fly together from all Italy the three-halfpenny bishops, of whom there will be a vast abundance. There will come also from France and Spain some of the light-headed and fatuitous, and others infamous for the vices of their former life ; who afterwards returning home will boast that they had rendered a good and faithful service to the Catholic Church. Moreover, there will come forth from the caves of monks a great conflux of frogs into that marsh, who by their eager croaking will banish far away every truth. What ! do I imagine here a new thing, or do I not, on the contrary, cor- rectly describe the assembly which was lately seen at Trent? XIV DEDICATION. Why then is it that the Pope dreads these guardians of his own tribunal, who are all, in the first place, his own ser- vile creatures ; and who, in the second place, seek no other thing than to gain by any means his favour ? Our Julius especially, who is a veteran in matters of this kind, can in mockery, whenever he pleases, compose such a council as this, so as, in the meantime, to leave as usual the thing undone. And, indeed, as he has given to many of the Dominicans the red caj), it seems to be no obscure prelude of such an event. This order, as they say, has ever been in favour with him ; but such 2)rofusion arises from a higher cause. He, indeed, knows well, that none are more shame- less than these beggarly fellows, as he has often employed at his nod their illiberal and sordid services. When ho raised them again to this dignit}'-, he knew that whatever he might bid them to do, none would be more audacious or more cruel than they. Besides, he is not ignorant that most of these hungry dogs, feeding on the same rewards, would rush into any contentions he wishes. I do not, however, say that they are mistaken who declare that he does not desire a council. But when he has arranged his own theatre, some sudden storm will be raised with no great trouble, which will disturb the whole proceeding. Hence, at the very begin- ning, if his own advantage so require it, he will fold up the curtains. A council, however, though an empty phantom, he thinks to be to him like Hercules's club, to lay Christ pros- trate, and to break in pieces the remnant of the Church. When this prince of impiety so wickedly tramples upon the glory of our God and the salvation of men, does it be- come us by silence to betray the sacred cause ? nay, we ought to imdergo hundred deaths, were that possible, rather than to suffer so unworthy, wicked, and barbarous oppression of sound doctrine to continue unknown through our sloth. But let us grant what is hardly credible, that the Pope with his band does seriously intend to call a council. In that case Christ will not, at the first view, be so grossly mocked ; yet in this way a wicked conspiracy would be formed against him : nay, the greater the fame of the gravity and splendour of the Papal council, the more injurious DEDICATION. would it be to the Church, and a more dreadful pest would it prove. For it cannot possibly be hoped, that an assembly gathered under the authority of Antichrist, should be gov- erned by the Spirit, or that the slaves of Satan should ex- ercise any moderation. In the first place, the Pope, the professed and sworn enemy of Christ, would occupy there the chief place of authority. Though he would especially pretend to ask the opinions of the Fathers sitting there, yet being terrified by his presence, they would all follow what would please him. But in an assemblj'- fully agreeing in every impiety, what need would there be of dissimulation ? Such, I have no doubt, is every one of the cardinals. In that very college, which pretends to be a holier senate, tliore prevails, it is evident, an Epicurean contempt of God, a savage hatred of truth, a rabid fury against all the pious. Tlien the order of bishops, does it not consist nearly of the same monsters ? except that many among them are slothful asses, who neither openly despise God, nor hostilely oppose sound doctrine ; yet they are so enamoured with their own depraved state, that they cannot endure any reformation. Add to this, that authority will reside almost wholly with the few, who, being indeed altogether destitute of any con- cern for true religion, will shew themselves the most fierce sujiporters of the Roman See : others will mahe up the num- ber. As every one of these will speak the most atrocious things against us, there will be many not only of those who may only give their votes, but also of the princes, who will subscribe either willingly and gladly according to their own inclinations, or from ambition, or from fear. I am not, however, so unjust as not to concede that some of these have a sounder judgment, and are not otherwise ill disposed ; but they do not possess so much courage, that they will dare to resist the wickedness of the whole body. There will be perhaps, amidst a thousand, two or three who may dare to give a half-uttered word for Christ, (as Peter Paul Vergerius at Trent,) but the holy council of the Fathers will have a remedy at hand, so that such may not create any further trouble ; for being cast into prison, they will be presently driven to a recantation, or they will have XVI DEDICATION. to pay the penalty of death for too much freedom of speech, or they will have to drink the cup of perpetual silence. But such is the equity with which we are treated, that we are untameable and hopelessly perverse heretics, except we seek from the holy council the rule for the necessary reforma- tion, except we acquiesce without any demur in its decrees, whatever they maybe. We, indeed, do not shun the authority of a legitimate council, (if such could be had,) as we have al- ready made sufficiently evident by clear proofs. But when they require that we are to bow to the judgment of the chief ad- versary of Christ without any appeal, and indeed on this con- dition, that religion is to be defined at their will and pleasure, and not by the Word of God, what reason have we for submis- sion, except we are prepared willingly and knowingly to deny Christ ? There is no reason for any one to object and say, that we distrust before the time. Let them give us a council in which there will be a free liberty given to defend the cause of truth : if to that we refuse to come, and to give a reason for all that we have done, then they will justly charge us with contumacy. But so far will a permission be given us freely to speak, that there is no doubt but that we shall be prevented from making even a suitable defence. For how can they listen to the clear-sounding thunders of truth, who can by no means bear warnings however bland and conveyed in soft whispers ? But this they publicly do- — They invite us ; is it that they may grtint us some place on the lowest seats ? Kay, they declare that it is not lawful to admit any one to their sittings except the anointed and the mitred. Then let them sit, provided we are heard, de- claring the truth while standing. They answer, that they freely promise a hearing ; that is, that having presented a suppliant petition, being ordered immediately to depart, after the turbulent clamours of some days, we shall be re- called for the purpose of being condemned. I say clamours, not that any altercation of dissidents is to be in that assem- bly, but that the sacred ears of bishops having been so irreverently offended by us, the indignity will aj)pear to them intolerable. It is not unknown how tumultuous is their violence. Surely, when they ought to determine the cause DEDICATION. XVU with reason, tliis can never be obtained from them, when not even a slight hearing can be hoped for. "We shall endeavour to restore God's worship to its purity, purged from the innumerable superstitions by which it has been corrupted. Here the profane orators will chatter about nothing but the institutes, the old rites and .ceremonies of the Fathers, as though the Church taught by the celestial ministry of the prophets and of Christ knew no other way of worshipping God than by adopting, in brutal stupidity, the dregs of Romulus, made fascinating by the anile do- tages of Numa Pompilius. But where is that simplicity of obedience which the Lord everywhere makes so much of and so distinctly requires ? If the controversy be concerning the depravity of human nature, the miserable and lost state of mankind, the grace and power of Christ, or the freeness of our salvation, they will immediately bring forward and dogmatically allege the putid axioms of the schools, as things that ought to be re- ceived without dispute. The Holy Spirit teaches us in Scripture, that our mind is smitten with so much blindness, that the affections of our heart are so depraved and per- verted, that our whole nature is so vitiated, that we can do nothing but sin, until he forms a new will within us. He constrains us, condemned to eternal death, to renounce all confidence in our own works, and to flee to our only asylum, the mercy of God, and to trust in it for all our righteousness. He also, inviting us to God, testifies that God is reconciled to us only through the blood of Christ, and bids us to rely on Christ's merits, and to come boldly to the heavenly tri- bunal. That none of these things may be heard, those end- less decrees are adduced, to violate which is deemed more unlawful than to disbelieve God and all his angels. Of the sacraments they will not permit a word to be said, differing from the notions entertained of them. And what else is this but to preclude the possibility of any reforma- tion ? But it is easy to show how preposterous is the ad- ministration of the sacraments under the Papacy, so that hardly anything bears an aflinity to the genuine doctrine of Christ. What spurious corruptions have crept in, nay, what disgraceful sacrileges have entered ! It is not lawful to move B XV HI DEDICATION. a question on this subject. Hence it is a common saying with tlieologians, which they have published everywhere in their books : That the Church may remain safe, care must especially be taken that the council should not admit a doubt respecting the chief controversies of the present day. Come forth also has lately, in the Italian language, the insipid book of one Mutius, witlessly breathing nothing but carnage, in which he dwells profusely on this point, that nothing else is to be done by the reverend Fathers, when they meet in council, but to j)ronounce what already appears to them right on the whole subject, and to compel us to subscribe to their sanguinary edicts. I should not indeed have thought it necessary to mention ^he hoarse chatterings of this un- lucky owl, had not Pope Julius recommended the work. Hence readers may judge what sort of council Mutius re- commends, and is to be expected from Julius his approver. As then we see that these antichrists rush on with des- perate pertinacity in order to destroy sound doctrine, and with equal insolence boldly exult that they will set up a masked council for no other purpose than that, having put to flight the gospel, they may celebrate their own victory ; let us also in our turn gather courage to follow the banner of our leader, having put on tlie armour of truth. Were only the pure and simple doctrine of Scripture to shine forth as it ought, every one, who refuses not to open his eyes, Avould acknowledge the Papacy to be a savage and an execrable monster, made up, through Satan's arts, of innumerable masses of errors. For we make it evident by the most solid l^roofs, that the glory of God is so distributed by a sacrile- gious rending among fictitious idols, that hardly a hundredth portion of his right remains to liim. And further, when they reserve for him some portion of worship, we can show that no part of it is sincere, inasmuch as all things are full of the su]3erstitious inventions of men ; the law of God is also loaded with similar devices, for miserable consciences are held bound under the yoke of men, rather than ruled by God's commandments ; and they groan and toil under the unjust burden of so many traditions, nay, they are oppressed with a cruel tyranny. We declare that prevaricating obe- dience can avail nothing except to lead men to a deeper DEDICATION, XIX labyrlntli. We shew clearly from Scripture, that Christ's power under the Papacy is almost abolished, that his grace is in a great measure made void, that unhappy souls removed, from him, are inflated with a fatal confidence in their own power and works. We prove that prayer to God, such as is prescribed by his word, (which yet is the only true asylum of salvation) is wholly subverted. We plainly shew that the sacraments are adulterated by extraneous inventions, and are also transferred to a foreign purpose ; for the power of the Spirit is impiously tied to them, and what is peculiar to Christ is ascribed to them. Then we disown the number seven, which they have presumptuously adopted. The mass also, which they imagine to be a sacrifice, we prove to be a disgraceful denial of the sacrifice of Christ. There are many other sacrilegious things of which we make it evident that they are guilty. Doubtless, were only the Scripture allowed its own autho- rity, there are none of these things respecting which our adversaries would not be constrained to be mute. And this is what they by no means dissemble, when they contend that owing to the ambiguous meaning of Scripture, we ought to stand solely on the judgment of the Church. Wlio, I pray, does not see, that by laying aside the word of God, the whole right of defining things is thus transferred to them ? Though they may kiss the closed copies of the Scripture as a kind of worship, when yet they charge it with being obscure and ambiguous, they allow it no more authority than if no part of it existed in writing. Let them assume spe- cious titles as they please, that they may not appear to allege anything besides the dictates of the Spirit, (as they are wont to boast,) yet it is a settled and fixed thing with them, that all reasons being laid aside, their will alone ought to be believed (avro7ncrro<;.) Then, lest the faithful should be carried about by every wind of imposture, lest they should be exposed to the crafty cavils of the ungodly, being taught by the sure experiment of faith, let them know that nothing is more firm or certain than the teaching of Scripture, and on that support let them confidently recumb. And since we see that it is shamefully deformed by the false comments of the Sophists, and that XX DEDICATION. at this day the hired rabble of the Pope are bent on this artifice, in order that by their smoke they may obscure the light, it behoves us to be more intent on the restoration of its brightness. I, indeed, have in an especial manner resolved to devote myself to this work, as long as I live, whenever time and opportunity shall be afforded me. In the first place, the Church to which I belong shtill thus receive the fruit of this labour, so that it may hereafter continue the longer ; for though a small portion of time remains to me from the duties of my office, yet that, how small soever it may be, I have determined to devote to this kind of writing. But to return to you, most illustrious King, here you have a small pledge, my Commentaries on the Catholic Epistles, where many things have been deemed obscure and recondite, which I have endeavoured so to explain, that an easy access to the true meaning might be open to a reader not alto- gether slothful. And as interpreters of Scripture, according to their opportunity, are to supply weapons to fight against Antichrist, so also you must bear in mind that it is a duty which belongs to your Majesty, to vindicate from unworthy calumnies the true and genuine interpretation of Scripture, so that pure religion may flourish. It was not without reason that God commanded by Moses, that as soon as a king was appointed over his people, he should take care to have a copy of the Law written out for himself. Why so, if he had, as a private individual, already exercised himself diligently in this work, but that he might know that kings have themselves need of this remarkable doctrine, and are esijecially enjoined to defend and maintain it ; the Lord has assigned to his Law a sacred habitation in their palaces. Moreover, since the heroic greatness of your mind far sur- passes the measure of your age, there is no reason why I should add more words to stimulate you. Farewell, most noble King. May the Lord protect your Majesty as he has already done, govern you and your coun- sellors with the spirit of wisdom and fortitude, and keep your whole kingdom in safety and peace. Geneva. Jan. 24, 1551. COMMENTARIES ON THE FIRST EPISTLE OF PETER. THE ARGUMENT. The design of Peter in tliis Epistle is to exhort the ftiith- ful to a denial of the world and a contempt of it, so that being freed from carnal aifections and all earthly hindrances, they might with their whole soul aspire after the celestial kingdom of Christ, that being elevated by hope, supported by patience, and fortified by courage and perseverance, they might overcome all kinds of temptations, and pursue this course and practice throughout life. Hence at the very beginning he proclaims in express words the grace of God made known to us in Christ ; and at the same time he adds, that it is received by faith and ])ossessed by hope, so that the godly might raise up their minds and hearts above the world. Hence he exhorts them to holiness, lest they should render void the price by which they were redeemed, and lest they should suffer the incor- ruptible seed of the Word, by which they had been regene- rated into eternal life, to be destroyed or to die. And as he had said, that they had been born again by God's Word, he makes mention of their spiritual infancy. Moreover, that their faith might not vacillate or stagger, because they saw that Christ was despised and rejected almost by the whole world, he reminds them that this was only the fulfilment of M'hat had been written of him, that he would be the stone of stumbling. But he further teaches them that he would be a firm foundation to those Avho believe in him. Hence he again refers to the great honour to which God had raised 22 THE ARGUMENT. them, that thoy might be animated by the contemphxtion of their former state, and by the perception of their present benefits, to devote themselves to a godly life. He afterwards comes to particular exhortations, — that they were to conduct themselves in humility and obedience under the government of princes, that servants were to be subject to their masters, that wives were to obey their hus- bands and to be modest and chaste, and that, on the other hand, husbands were to treat their wives with kindness. And then he commands them to observe what was just and right towards one another ; and that they might do this the more willingly, he sets before them what would be the fruit — a peaceable and happy life. As, however, it happened to Christians, that how much soever they sought peace, they were often harassed by many injuries, and had the world for no just cause inimical to them, he exhorts them calmly to bear their persecutions, which they knew would promote their salvation. For this purpose he brings forward the example of Christ. On the other hand, he reminds them what unhapj)y end awaits the ungodly, whilst in the meantime God wonderfully delivers his Church from death by death. He still further refers to the example of Christ to enforce the mortification of the flesh. To this exhortation he adds various and brief sen- tences ; but shortly after he returns to the doctrine of patience, so that the faithful might mingle consolation with their evils, regarding it as good for them to be chastised by the paternal hand of God. At the beginning of the fifth chapter he reminds the elders of their duty, that they were not to tyrannize over the Church, but to preside under Christ with moderation. He recommends to the young modesty and teachableness. At length, after a short exhortation, he closes the Epistle with a prayer. As to the place from which he wrote, all do not agree. There is, however, no reason that I see wdiy we should doubt that he was then at Babylon, as he expressly declares.^ Bui ' Home, in his Introduction, vol. iv. p. 425, mentions four opinions on this subject. According to Bishop Pearson, Mill, and Le Clerc, it was THE ARGUMENT 23 as tlie persuasion had prevailed, that he had moved from Antioch to Rome, and that he died at Rome, the ancients, led by this sole argument, imagined that Rome is here alle- gorically called Babylon. But as without any probable conjecture they rashly believed what they have said of the Roman episcopate of Peter, so also this allegorical figment ought to be regarded as nothing. It is indeed much more probable that Peter, according to the character of his apos- tleship, travelled over those parts in which most of the Jews resided ; and we know that a great number of them were in Babylon and in the surrounding countries. CHAPTER I. 1. Peter, an apostle of Jesus 1. Petrus, apostolus Jesu Christi, Christ, to the strangers scattered electis inquilinis qui dispersi sunt throughout Pontus, Galatia, Cappa- per Pontum, Galatiam, Cappado- docia, Asia, and Bithynia, ciam, Asiam et Bithyniam, 2. Elect according to the fore- 2. Secundum prsecognitionem Dei knowledge of God the Father, Patris in sanctificatione Spiritus, in through sanctification of the Spirit, obedientiam et aspersionera sangui- unto obedience and sprinkling of the nis Jesu Christi ; Gratia vobis et blood of Jesus Christ : Grace unto pax multiplicetur. you, and peace, be multiplied. 1. Peter, an apostle. What in this salutation is the same with those of Paul, requires no new explanation. When Paul prayed for grace and peace, the verb is left ^out ; but Peter adds it, and says, he multiplied ; still the meaning is Babylon in Egypt ; according to Erasmus, Drusius, Beza, Dr. Lightfoot, Basnage, Beausobre, Dr. Cave, Wetstein, Drs. Benson and A. Clarke, it was Babylon in Assyria ; according to Michaelis, it was Babylon in Meso- potamia ; and according to Grotius, Drs. Whitby, Lardner, Macknight, and Hales, Bishop Tomline, and all the learned of the Romish communion, it is to be taken figuratively for Rome, according to what was done by John in Rev. xvii. and xviii. What renders the last opinion very im- probable is, that to date an epistle at a place to which a figurative name is given, is without another instance in Scripture, and the thing itself seems quite absurd. The language of prophecy is quite a different matter. Paid wrote several of his epistles at Rome, and in no instance did he do anything of this kind. Such an opinion woidd have never gained ground, had there not been from early times a foolish attempt to connect Peter with Rome. And it is to be regretted that some learned Protestants have been duped on this subject by a mass of fictitious evidence which has been collected by the partisans of the Romish Church. — Ed. 24 COMMENTARIES ON CHAP. I. 1 , 2. tlie same ; for Paul did not wish to the faithful the begin- ning of grace and peace, but the increase of them, that is, that God would complete what he had begun. To the elect, or the elected. It may be asked, how could this be found out, for the election of God is hid, and cannot be known without the special revelation of the Spirit ; and as every one is made sure of his own election by the testi- mony of the Spirit, so he can know nothing certain of others. To this I answer, that we are not curiously to in- quire about the election of our brethren, but ought on the contrary to regard their calling, so that all who are admitted by faith into the church, are to be counted as tlie elect ; for God thus separates them from the world, which is a sign of election. It is no objection to say that many fall away, having nothing but the semblance ; for it is the judgment of charity and not of faitli, wlien we deem all those elect in wliom appears the mark of God's adoption. And that he does not fetch their election from the hidden counsel of God, but gathers it from the eftect, is evident from the context ; for afterwards he connects it with the sanctification of the Spirit. As far then as they proved that tliey were regenerated by the Spirit of God, so far did he deem them to be the elect of God, for God does not sanctify any but those whom he has previously elected. However, lie at the same time reminds us whence that election flows, by which we are separated for salvation, that we may not perish with the world ; for lie says, according to the foreknowledge of God. This is the fountain and the first cause : God knew before the world was created whom he had elected for salvation. But we ought wisely to consider what this precognition or foreknowledge is. For the sophists, in order to obscure the grace of God, imagine that the merits of each are foreseen by God, and that thus the reprobate are distinguished from the elect, as every one proves himself worthy of this or that lot. But Scripture everywhere sets the counsel of God, on which is founded our salvation, in opposition to our merits. Hence, when Peter calls them elect according to the precog- nition of God, he intimates that the cause of it depends on CHAP. I. 1, 2. THE FIRST EPISTLE OF PETER. 25 nothing else but on God alone, for lie of his own free will has chosen us. Then the foreknowledge of God excludes every worthiness on the part of man. We have treated this subject more at large in the first chapter of the Epistle to the Ephesians, and in other places. As however in our election he assigns the first place to the gratuitous favour of God, so again he would have us to know it by the eflects, for there is nothing more dangerous or more preposterous than to overlook our calling and to seek for the certainty of our election in the hidden prescience of God, which is the deepest labyrinth. Therefore to obviate this danger, Peter supplies the best correction ; for tliough in the first place lie would have us to consider the counsel of God, the cause of which is alone in himself ; yet he invites us to notice the eifect, by which he sets forth and bears witness to our election. That efifect is the sanctification of the Spirit, even effectual calling, when faith is added to the outward preaching of the gospel, which faith is begotten by the inward operation of the Spirit. To the sojourners.^ They who think that all the godly are thus called, because they are strangers in the world, and are advancing towards the celestial country, are much mistaken, and this mistake is evident from the word dispersion which immediately follows ; for this can apjily only to the Jews, not only because they were banished from their own country and scattered here and there, but also because the}' had been driven out of that land which had been promised to them by the Lord as a perpetual inheritance. He indeed after- wards calls all the faithful sojourners, because they are pil- grims on the earth ; but the reason here is diiferent. They were sojourners, because they had been dispersed, some in Pontus, some in Galatia, and some in Bithynia. It is no- thing strange that he designed tliis Epistle more especially for the Jews, for he knew that he was appointed in a parti- cular manner their apostle, as Paul teaches us in Gal. ii. 8. ' Inquilinis ; they are those who dwell in a hired house, tenants. The original, ■Tra^iTiKfim;, means those who dwell among a people, that is, not their own. Sojourners or pilgrims would be the best Avord. The sentence literally is, " To the sojourners of the dispersion of Pontus." &c. — Ed. 26 COMMENTARIES ON CHAP. I. 1, 2. In the countries lie enumerates, he includes the whole of Asia Minor, from the Euxine to CappadociaJ Unto obedience. He adds two things to sanctification, and seems to understand newness of life by obedience, and by the sjmnkling of the blood of Christ the remission of sins. But if these be parts or effects of sanctification, then sanctifica- tion is to be taken here somewhat different from what it means when used by Paul, that is, more generally. God then sanctifies us by an effectual calling ; and this is done when we are renewed to an obedience to his righteousness, and when we are sprinkled by the blood of Christ, and thus are cleansed from our sins. And there seems to be an im- plied allusion to the ancient rite of sprinkling used under the law. For as it was not then sufficient for the victim to be slain and the blood to be poured out, except the people were sprinkled ; so now the blood of Christ which has been shed will avail us nothing, except our consciences are by it cleansed. There is then to be understood here a contrast, that, as formerly under the law the sprinkling of blood was made by the hand of the priest ; so now the Holy Spirit sprinkles our souls with the blood of Christ for the expiation of our sins. Let us now state the substance of the whole ; which is, that our salvation flows from the gratuitous election of God; but that it is to be ascertained by the experience of faith, because he sanctifies us by his Spirit ; and then that there are two effects or ends of our calling, even renewal into obedience and ablution by the blood of Christ ; and further, that both are the work of the Holy Spirit.^ We hence ^ On this question both ancient and modern divines have differed. It is to be decided by the contents of the Epistle only. There is nothing de- cisive in favoiu- of the opinion that it was written only to believing Jews ; but there is a passage, chap. iv. 3, which seems clearly to shew that Peter included the believing Gentiles; for "the abominable idolatries" coidd only refer to them, as the Jews, since the Babylonian captivity, had never fallen into idolatry. — Ed. ' The meaning would be more clear, were we to make a change in the order of the words, " Elected, according to the foreknowledge of God, unto obedience and the sprinkling of the blood of Jesus Christ, through (or, by) the sanctification of the Spirit," that is, they were elected in order that they might obey the gospel, and be cleansed from the guilt of sin by the blood of Christ, through the sanctifying power of the Spirit. It was not their CHAP. I. 3-5. THE FIRST EPISTLE OF PETER. 27 conclude, tliat election is not to be separated from calling, nor the gratuitous righteousness of faith from newness of life. 3. Blessed 6e the God and Father 3. Benedictus Deus et Pater Do- of our Lord Jesus Christ, which, raiui nostri Jesu Christi, qui secun- according to his abundant mercy, dura multam suam misericordiam hath begotten us again unto a Hvely regenuit nos in spem vivam, per hope, by the resurrection of Jesus resurrectionem Jesu Christi ex mor- Christ from the dead, tuis, 4. To an inheritance incorrupti- 4. In haereditatem incorruptibil- ble, and undefiled, and that fadeth em et incontaminatam et imraar- not away, reserved in heaven for ceseibilem, repositum in cajlis erga you, vos, 5. Who are kept by the power of 5. Qui virtute Dei custodimini God through faith unto salvation, per fidem in salutem, quae parata ready to be revealed in the last est revelari tempore ultimo. time. Blessed he God. "We have said that the main object of this epistle is to raise us above the world, in order that we may be prepared and encouraged to sustain the spiritual contests of our warfare. For this end, the knowledge of God's benefits avails much ; for, when their value appears to us, all other things will be deemed worthless, especially when we consider what Christ and his blessings are ; for everything without him is but dross. For this reason he highly extols the wonderful grace of God in Christ, that is, that we may not deem it much to give up the world in order that we may enjoy the invaluable treasure of a future life ; and also that we may not be broken down by present troubles, but patiently endure them, being satisfied with eternal happiness. Further, when he gives thanks to God, he invites the faithful to spiritual joy, which can swallow up all the oppo- site feelings of the flesh. And Father of our Lord Jesus Christ. Understand the words thus, — " Blessed be God who is the Father of Jesus Christ." For, as formerly, by calling himself the God of Abraham, he designed to mark the difierence be- tween him and all fictitious gods ; so after he has mani- obedience that made them the elect, but they were chosen that they might obey, and thus obey through the influence of the Spirit. This is clearly the doctrine of this passage. See 2 Thess. ii. 13. — Ed. 28 COMMENTARIES ON CHAP. I. 3. fested himself in his own Son, his will is, not to be known otherwise than in him. Hence they who form their ideas of God in his naked majesty apart from Christ, have an idol instead of the true God, as the case is with the Jews and the Turks. Whosoever, then, seeks really to know the only true God, must regard him as the Father of Christ ; for, whenever our mind seeks God, except Christ be thought of, it will wander and be confused, until it be wholly lost. Peter meant at the same time to intimate how God is so bountiful and kind towards us ; for, except Christ stood as the middle person, his goodness could never be really known by us. Who hath begotten us again. He shews that supernatural life is a gift, because we are born the children of wrath ; for had we been born to the hope of life according to the flesh, there would have been no necessity of being begotten again by God. Therefore Peter teaches us, that we who are by nature destined to eternal death, are restored to life by God's mercy. And this is, as it were, our second creation, as it is said in the first chapter of the Epistle to the Ephe- sians. Lively or living hope, means the hope of life.^ At the same time there seems to be an implied contrast between the hope fixed on the incon-uptible kingdom of God, and the fading and transient hopes of man. According to his abundant mercy. He first mentions the efficient cause, and then he points out the mediating cause, as they say. He shews that God was induced by no merits ' " This is a Hebraism," says Macknight, " for a hope of life. Accord- ingly, the Syriac version hath here, in spem vitce — to a hope of life." The begetting again seems not to refer to inward renovation, but to what God did by raising Christ from the dead. To beget, sometimes means to put one in a new state or condition ; as the expression, " This day have I be- gotten thee," means, that God had then constituted his Son a king, pub- licly invested him, as it were, with that office. Similar is the meaning here: God through the resurrection of Christ restored to the hope of life liis desponding followers : hence the import of the word " again ;" though Mackniyht thinks the reference to be to the covenant of grace made with our first parents after the fall, and that believers were begotten the second time to the same hope by the resurrection of Christ. The word for " be- getting again," is only found here, and in a passive sense in the 23d verse, where it has a different meaning, as it evidently refers to the renovation of the heart. — £"(1 CHAP. I. 4. THE FIRST EPISTLE OF PETER. 29 of ours to regenerate us unto a living hope, because lie assigns tins wholly to his mercy. But that he might more completely reduce the merits of works to nothing, he says, great {midtam) mercy. All, indeed, confess that God is the only author of our salvation, but they afterwards invent extraneous causes, which take away so much from his mercy. But Peter commends mercy alone ; and he immedi- ately connects the way or manner, hy the resurrection of Christ ; for God does not in any other way discover his mercy ; hence Scripture ever directs our attention to this point. And that Christ's death is not mentioned, but his resurrection, involves no inconsistency, for it is included ; because a thing cannot be completed without having a beginning ; and he especially brought forward the resurrec- tion, because he was speaking of a new life. 4. To an inheritance} The three words which follow are intended to amplify God's grace ; for Peter (as I have be- fore said) had this object in view, to impress our minds thoroughly as to its excellency. Moreover, these two clauses, " to an inheritance incorruptible," &c., and " to sal- vation ready to be revealed," I deem as being in apposition, the latter being explanatory of the former ; for he expresses the same thing in two ways. Every word which follows is weighty. The inheritance is said to be reserved, or preserved, that we may know that it is beyond the reach of danger. For, were it not in God's hand, it might be exposed to endless dangers. If it were in this world, how could we regard it as safe amidst so many changes ? That he might then free us from every fear, he testifies that our salvation is placed in safety beyond the harms which Satan can do. But as the certainty of salva- tion can bring us but little comfort, except each one knows that' it belongs to himself, Peter adds, for you. For con- sciences will calmly recumb here, that is, when the Lord cries ' Parens puts, " that is, to an mheritance," makino: this sentence ex- planalory of " the hope," as hope here is a metonymy for its object. It is an inheritance " incorruptible," not to be destroyed by a flood or by fire,— " undefiled," not like the land of Canaan, its type, which was defiled by its inhabitants,—" unfading-," difierent from any worldly inheritance, for the world passcth away. — Ed. 30 COMMENTAKIES OH CHAP. I. 5. to tliem from lieaven, " Behold, your salvation is in my hand and is kept for you." But as salvation is not indiscrimin- ately for all, he calls our attention to faith, that all who are endued with faith, might be distinguished from the rest, and that they might not doubt but that they are the true and legitimate heirs of God. For, as faith penetrates into the heavens, so also it appropriates to us the blessings which are in heaven. 5. Who are kept by the power of God. We are to notice the connexion when he says, that we are kept while in the world, and at the same time our inheritance is reserved in heaven ; otherwise this thought would immediately creep in, " What does it avail us that our salvation is laid up in heaven, when we are tossed here and there in this world as in a turbulent sea ? What can it avail us that our salvation is se- cured in a quiet harbour, when we are driven to and fro amidst thousand shipwrecks ?" The apostle, therefore, anticipates objections of this kind, when he shews, that though we are in the world exposed to dangers, we are yet kept by faith ; and that though we are thus nigh to death, we are yet safe under the guardianship of faith. But as faith itself, through the injfirmity of the flesh, often quails, we might be always anxious about the morrow, were not the Lord to aid us.^ And, indeed, we see that under the Papacy a diabolical opinion prevails, that we ought to doubt our final persever- ance, because we are uncertain whether we shall be to-mor- rovv in the same state of grace. But Peter did not thus leave us in suspense ; for he testifies that we stand by the power of God, lest any doubt arising from a consciousness of our own infirmity, should disquiet us. How weak soever we may then be, yet our salvation is not uncertain, because it is sustained by God's power. As, then, we are begotten by faith, so faith itself receives its stability from God's power. Hence is its security, not only for the present, but also for the future. ■■ The meaning would be somewhat cliflferent, but the sentence would be more intelligible, were we to render it thus, " Who are kept by faith in the poAver of God mito salvation." Salvation here means that of the body as well as of the soul at the resurrection. — Ed. CHAP. 1.6. THE FIRST EPISTLE OF PETER. 31 Unto salvation. (As we are by nature impatient of delay, and soon succumb under weariness, he therefore reminds us that salvation is not deferred because it is not yet prepared, but because the time of its revelation is not yet come. This doctrine is intended to nourish and sustain our hope. More- over, he calls the day of judgment the last time, because the restitution of all things is not to be previously expected, for the intervening time is still in progress. What is elsewhere called the last time, is the whole from the coming of Christ ; it is so called from a comparison with the preceding ages. But Peter had a regard to the end of the world.j G. Wherein ye greatly rejoice, 6. In quo exultatis, panlispcr though now for a season (if need nunc, si opus esti, contristati in variis be) ye are in heaviness through tentationibus ; manifold temptations ; 7. That the trial of your faith, 7. Ut probatio fidei vestraj midto being much more precious than of pretiosior auro, quod perit et tamen gold that perisheth, though it be per ignem probatur, reperiatur in tried with fire, might be found unto laudem et honorem et gloriam, quum praise, and honour, and glory, at revelabitur Jesus Christus : the appearing of Jesus Christ : 8. Whom having not seen, ye 8. Quern quum non videritis, love ; in whom, though now ye see diligitis, in quern nimc credentes, him not, yet beUeving, ye rejoice quum eum non aspicitis, exultatis with joy unspeakable, and full of gaudio inenarrabili et glorificato ; glory : 9. Receiving the end of your 9. Reportantes finem fidei vestrse, faith, even the salvation of your salutem aniraarum. souls. 6. Wherein ye greatly rejoice, or, In which ye exult. Though the termination of the Greek verb is doubtful, yet the meaning requires that we read, " ye exult," rather than " exult ye." In which refers to the whole that is said of the hope of salvation laid up in heaven. But he rather ex- horts than praises them ; for his object was to shew what fruit was to come from the hope of salvation, even spiritual joy, by which not only the bitterness of all evil might be mitigated, but also all sorrow overcome. At the same time to exult is more expressive than to rejoice.^ 1 Some take the verb in a future sense, " At which (time) ye shall exult ;" and some as being an imperative, " On account of which exult ye ;" but neither of these comports with the context ; for the 8th verse proves that he speaks of present joy, and that he states the case as it was among them. It is better with Calvin to refer " wherein," or, " on ac- 32 COMMENTARIES ON CHAP. 1. 6. But it seems somewhat inconsistent, when he says that the faithful, who exulted with joy, were at the same time sorrowful, for these are contrary feelings. But the faithful know by experience, how these things can exist together, much better than can be expressed in words. However, to explain the matter in a few words, we may say that the faithful are not logs of wood, nor have they so divested themselves of human feelings, but that they are affected with sorrow, fear danger, and feel poverty as an evil, and persecutions as hard and difficult to be borne. Hence they experience sorrow from evils ; but it is so mitigated by faith, that they cease not at the same time to rejoice. Thus sor- row does not prevent their joy, but, on the contrary, give place to it. Again, though joy overcomes sorrow, yet it does not put an end to it, for it does not divest us of humanity. And hence it appears what true patience is ; its beginning, and, as it were, its root, is the knowledge of God's blessings, especially of that gratuitous adoption with Avhich he has favoured us ; for all who raise hither their minds, find it an easy thing calmly to bear all evils. For whence is it that our minds are pressed down with grief, except that we have no participation of spiritual things ? But all they who re- gard their troubles as necessary trials for their salvation, not only rise above them, but also turn them to an occasion of joy. Ye are in heaviness, or, Ye are made sorrowful. Is not sorrow also the common lot of the reprobate ? for they are not free from evils. But Peter meant that the faithful en- dure sorrow willingly, while the ungodly murmur and per- versely contend with God. Hence the godly bear sorrow, as the tamed ox the yoke, or as a horse, broken in, the bridle, though held by a child, God by sorrow afflicts the repro- bate, as when a bridle is by force put in the mouth of a ferocious and refractory horse ; he kicks and offers every resistance, but all in vain. Then Peter commends the faith- ful, because they willingly undergo sorrow, and not as though forced by necessity. count of which," to the fact stated in the previous verse, that they were kept by God's power for salvation ready to be revealed.— Ed. CHAP.I. i. THE i'lRST EPISTLE OF PETER. 33 By saying, though now for a season, or, a little wliile, he supplied consolation ; for tlie shortness of time, however hard evils may be, does not a little lessen them ; and the duration of the present life is but a moment of time. If need he ; the condition is to be taken for a cause ; for he purposed to shew, that God does not, without reason, thus try his people ; for, if God afflicted us without a cause, to bear it would be grievous. Hence Peter took an argument for consolation from the design of God ; not that the reason always appears to us, but that we ought to be fully per- suaded that it ought to be so, because it is God's will. We must notice that he does not mention one temptation, but many ; and not temptations of one kind, but manifold temptations. It is, howevei', better to seek the exposition of this passage in the first chapter of James. 7. Much more precious than of gold. The argument is from the less to the greater ; for if gold, a corruptible metal, is deemed of so much value that we prove it by fire, that it may become really valuable, what wonder is it that God should require a similar trial as to faith, since faith is deemed by him so excellent ? And though the words seem to have a different meaning, he yet com]3ares faith to gold, and makes it more precious than gold, that hence he might draw the conclusion, that it ought to be fully proved.^ It is moreover uncertain how far he extends the meaning of the words, "tried'' {BoKi/xd^eo-dai) and "trial" {hoKLjiLov) Gold is, indeed, tried twice by fire ; first when it is sepa- rated from its dross ; and then, when a judgment is to be formed of its purity. Both modes of trial may very suit- ably be applied to faith ; for when there is much of the dregs of unbelief remaining in us, and when by various afflictions we are refined as it were in God's furnace, the dross of our faith is removed, so that it becomes pure and clean before God ; and, at the same time, a trial of it is made, as to whether it be true or fictitious. I am disposed ^ The seeming difference in meaning referred to, arises from this, that the Apostle uses two nouns (a common thing in Scripture) instead of a noun and an adjective or participle — " the trial of your faith," instead of '• your tried faith," or, '-your faith when inQA."—Ed. C 34 COMMENTARIES ON CHAP. I. 8. to take these two views, and what immediately follows seems to favour this explanation ; for as silver is without honour or value before it be refined, so he intimates that our faith is not to be honoured and crowned by God until it be duly proved. At the appearing of Jesus Christ, or, when Jesus Christ shall be revealed. This is added, that the faithful might learn to hold on courageously to the last day. For our life is now hidden in Christ, and will remain hidden, and as it were buried, until Christ shall appear from heaven ; and the whole course of our life leads to the destruction of the ex- ternal man, and all the things we suffer are, as it were, tlie preludes of death. It is hence necessary, that we should cast our own eyes on Christ, if we wish in our afflictions to behold glory and praise. For trials as to us are full of re- proach and shame, and they become glorious in Christ ; but that glory in Christ is not yet plainly seen, for the day of consolation is not yet come.^ 8. Whom having not seen, or, Whom though ye have not seen. He lays down two things, that they loved Christ whom they had not seen, and that they believed on him whom they did not then behold. But the first arises from the second ; for the cause of love is faith, not only because the knowledge of those blessings which Christ bestows on us, moves us to love him, but because he offers us jierfect felicity, and thus draws us up to himself He then com- mends the Jews, because they believed in Christ whom they did not see, that they might know that the nature of faith is to acquiesce in those blessings which are hid from our eyes. They had indeed given some proof of this very thing, though he rather directs what was to be done by praising them. The first clause in order is, that faith is not to be mea- sured by sight. For when the life of Christians is appa- rently miserable, they would instantly fail, were not their happiness dependent on hope. Faith, indeed, has also its 1 The " praise, honour, and glory," refer to tried faith ; it Avill be praised or approved by the Judge, honoured before men and angels, and followed by eternal glory. — Ed. CHAP. I. 9. THE FIRST EPISTLE OF PETER. 35 eyes, but they are such as penetrate into the invisible king- dom of God, and are contented with the mirror of the Word ; for it is the demonstration of invisible things, as it is said in Heb. xi. 1. Hence true is that saying of Paul, that we are absent from the Lord while we are in the flesh ; for we walk by faith and not by sight. (2 Cor. v. 6, 7.) The second clause is, that faith is not a cold notion, but that it kindles in our hearts love to Christ. For faith does not (as the sophists prattle) lay hold on God in a confused and implicit manner, (for this would be to wander through devious paths ;) but it has Christ as its object. Moreover, it does not lay liold on the bare name of Christ, or his naked essence, but regards what he is to us, and what blessings he brinsfs ; for it cannot be but that the affections of man should be led there, where his happiness is, according to that saying, " Where your treasure is, there is also your heart." (Matt. vi. 21.) Ye rejoice, or. Ye exult. He again refers to the fruit of faith which he had mentioned, and not without reason ; for it is an incomparable benefit, that consciences are not only at peace before God, but confidently exult in the hope of eternal life. And he calls it joy unspeakable, or unutterable, because the peace of God exceeds all comprehension. What is added, full of glory, or glorified, admits of two explana- tions. It means either what is magnificent and glorious, or what is contrary to that which is empty and fading, of which men will soon be ashamed. Thus "glorified" is the same with what is solid and permanent, beyond the danger of being brought to nothing. '^ Those who are not elevated by this joy above the heavens, so that being content with Christ alone, they despise the world, in vain boast that they have faith. 9. Receivincf the end of your faith. He reminds the faith- * After " unspeakable," " glorified" must mean something greater, or it may be viewed as more specific, it is a joy unspeakable, it being a glorified joy in a measure, or the joy of the glorified m heaven. According to this vievr the words may be thus rendered, " with joy unspeakable and hea- venly." Doddridge gives this paraphrase, " With unutterable and even glorified joy, with such a joy as seems to anticipate that of the saints in glory."— i/'c?. 36 COMMENTARIES ON CHAP. I. 9. fill where they ought to direct all their thoughts, even to eternal salvation. For this world holds all our aifections ensnared by its allurements ; this life and all things belong- ing to the body are great impediments, wdiicli prevent us from applying our minds to the contemplation of the future and spiritual life. Hence the Apostle sets before us this future life as a subject of deep meditation, and he indirectly inti- mates that the loss of all other things is to be deemed as nothing, provided our souls be saved. By saying receiving, he takes away all doubt, in order that they might more cheerfully go on, being certain of obtaining salvation.' In the meantime, however, he shews what the end of faith is, lest they should be over-anxious, because it is as yet de- ferred. For our adoption ought now to satisfy us ; nor ought we to ask to be introduced before the time into the posses- sion of our inheritance. We may also take the end for reward; but the meaning would be the same. For we learn from the Apostle's words, that salvation is not otherwise obtained than by faith ; and we know that faith leans on the sole promise of gratuitous adoption ; but if it be so, doubtless salvation is not owing to the merits of works, nor can it be hoped for on their account. But why does he mention souls only, when the glory of a resurrection is promised to our bodies? As the soul is im- mortal, salvation is propei-ly ascribed to it, as Paul some- times is wont to speak, — " That the soul may be saved in the da}'- of the Lord." (1 Cor. v. 5.) But it is the same as though he had said " Eternal salvation.'' For there is an implied comparison between it and the mortal and fading life whicli belongs to the body. At the same time, the body is not excluded from a participation of glory when annexed to the sou], 10. Of which salvation the pro- 10. De qua sahite exqiiisierimt phets have enquired and searched et scrutati sunt prophetse, qui de 1 It is necessary either to give a fiitiu"e meaning to this participle, " Being about to receive ;" or to view the Apostle as speaking of the sal- vation of the soul now, as distinct from the salvation of the soul and body hereafter. The latter view seems most appropriate to the passage. The soul is now saved by faith. The end of faith, its object and accomplish- ment, is reconciliation with God, and reconciliation is salvation. — Ed. CHAP. I. 10-12. THE FIRST EPISTLE OF PETER. 37 diligently, ^vho prophesied of the futura crga nos gratia vaticinati grace that should come unto yoii : sunt ; 11. Searching what, or what man- 11. Scrutantes in quern aut cujus- ner of time, the Spirit of Christ modi temporis articulum significaret which was in them did signify, when qui in illis erat Spiritus Christi ; it testified beforehand the .sufterings prius testificans ventm-as in Chris- of Christ, and the glory that should turn afflictiones, et quaj sequuturse follow. erant glorias ; 12. Unto whom it was revealed, 12. Quibus revelatum est quod that not unto themselves, but unto non sibi ipsis, sed nobis ministrabant us, they did minister the things hajc, qu» nunc annunciata sunt vobis which are now reported unto you by per eos qui vobis prsedicarunt evan- them that have preached the gospel gelium, per Spiritum sanctum mis- iu\to you with tlae Holy Ghost sent sum e coelo ; in quse desiderant down from heaven ; which things angeli prospicere. the angels desire to look into. He hence commends the value of salvation, because the proj^hets had their minds intensely fixed on it ; for it must have been a great matter, and possessing peculiar excel- lency, which could have thus kindled in the prophets a spirit of inquiry respecting it. But still more clearly does God's goodness toward us shine forth in this case, because much more is now made known to us than what all the prophets attained by their long and anxious inquiries. At the same time he confirms the certainty of salvation by this very antiquity ; for from the beginning of the world it had re- ceived a plain testimony from the Holy Spirit. These two things ought to be distinctly noticed : he de- clares that more has been given to us than to tlie ancient fathers, in order to amplify by this comparison the grace of the gospel ; and then, that what is preached to us respecting salvation, cannot be suspected of any novelty, for the Spirit had formerly testified of it by the prophets. When, there- fore, he says that the prophets searched and sedulously inquired, this does not belong to their writings or doctrine, but to the private desire with which every one boiled over. Wiiat is said afterwards is to be referred to their public ofiice. But that each particular may be more evident, the passage must be arranged under certain propositions. Let the first then be this, — that the Prophets who foretold of tlie grace which Christ exhibited at his coming, diligently inquired as to the time when full revelation was to be made. The 88 COMMENTARIES ON CHAP. I. 10, 11. second is, — that the Spirit of Christ predicted by them of the future condition of Christ's kingdom, such as it is now, and such as it is expected yet to be, even that it is destined that Christ and his whole body should, through various suf- ferings, enter into glory. The third is, — that the prophets ministered to us more abundantly than to their own age, and that this was revealed to them from above ; for in Christ only is the full exhibition of those things of which God then presented but an obscure image. The fourth is, — that in the Gospel is contained a clear confirmation of prophetic doctrine, but also a much fuller and plainer explanation ; for the salvation which he formerly proclaimed as it were at a distance by the prophets, he now reveals openly to us, and as it were before our eyes. The last proposition is, — that it hence appears evident how wonderful is the glory of that salvation promised to us in the Gospel, because even angels, though they enjoy God's presence in heaven, yet burn with the desire of seeing it. Now all these things tend to shew this one thing, that Christians, elevated to the height of their felicity, ought to surmount all the obstacles of the world ; for what is there which this incomparable benefit does not reduce to nothing ? 10. Of which salvation. Had not the fathers the same salvation as we have ? Why then does he say that the fathers inquired, as though tliey possessed not what is now offered to us? The answer to this is plain, that salvation is to be taken here for that clear manifestation of it which we have through the coming of Christ. The words of Peter mean no other thing than those of Christ, when he said, " Many kings and prophets have desired to see the things which ye see, and liave not seen them." (Matt. xiii. 17.) As then tlie prophets had but a limited knowledge of the grace brought by Christ, as to its revelation they justly de- sired something more. When Simeon, after seeing Christ, prepared himself calmly and with a satisfied mind for death, he shewed that he was before unsatisfied and anxious. Such was the feeling of all the godly. 11. And what they inquired is pointed out when he adds. Searching what, or what manner of time. Tliere was a dif- CHAP, I. 11. THE FIRST EPISTLE OF PETER. 39 ference between the law and the gospel, a veil as it were being inteqjosed, that they might not see those tilings nearer which are now set before our eyes. Nor was it indeed pro- per, while Christ the Sun of righteousness was yet absent, that the full light should shine as at mid-day. And though it was their duty to confine themselves within their pre- scribed limits, yet it was no superstition to sigh with a de- sire of having a nearer sight. For when they wished that redemption should be hastened, and desired daily to see it, there was nothing in such a wish to prevent them patiently to wait as long as it pleased the Lord to defer the time. Moreover, to seek as to prophecies the particular time, seems to me unprofitable ; for what is spoken of here is not what the prophets taught, but what they wished. Where the Latin interpreters render, " of future grace,'' it is literally, " of the grace which is to you." But as the meaning remains the same, I was not disposed to make any change. It is more worthy of observation, that he does not say that the prophets searched according to their own under- standing as to the time when Christ's kingdom would come, but that they applied their minds to the revelation of the Si^irit. Thus they have taught us by their example a so- briety in learning, for they did not go beyond what the Spirit taught them. And doubtless there will be no limits to man's curiosity, except the Spirit of God presides over their minds, so that they may not desire anything else than to speak from him. And further, the spiritual kingdom is a higher subject than what the human mind can succeed in investigating, except the Spirit be the guide. May we also therefore submit to his guidance. 11. TJte Spirit of Chi'ist which lyas in them. First, " who was in them," and secondly, '' testifying," that is, giving a testimony, by which expression he intimates that the pro- phets were endued with the Spirit of knowledge, and indeed in no common manner, as those who have been teachers and witnesses to us, and that yet they were not partakers of that light which is exhibited to us. At the same time, a high praise is given to their doctrine, for it was the testimony of the Holy Spirit ; the preachers and ministers were men, but 40 COMMENTARIES ON CHAP. I. 1 1 . he was the teacher Nor does he declare without reason that the Spirit of Clirist then ruled ; and he makes the Spirit, sent from heaven, to preside over the teachers of the Gospel, for he shews that the Gospel comes from God, and that the ancient prophecies were dictated by Christ, The sufferings of Christ. That they might bear submis- sively their afflictions, he reminds them that they had been long ago foretold by the Spirit. But he includes much more than this, for he teaches us, that the Church of Christ has been from the beginning so constituted, that the cross has been the way to victory, and death a passage to life, and that this had been clearly testified. There is, therefore, no reason why afflictions should above measure depress us, as though we were miserable under them, since the Spirit of God pronounces us blessed. The order is to be noticed ; he mentions sufferings first, and then adds the glories which are to follow. For he inti- mates that this order cannot be changed or subverted ; afflic- tions must precede glory. So there is to be understood a twofold truth in these words, — that Christians must suffer many troubles before they enjoy glory, — and that afflictions are not evils, because they have glory annexed to them. Since God has ordained this connexion, it does not behove us to separate the one from the other. And it is no common consolation, that our condition, such as we find it to be, has been foretold so many ages ago. Hence we learn, that it is not in vain that a happy end is promised to us ; secondly, we hence know that we are not afflicted by chance, but througli the infallible providence of God ; and lastly, that prophecies are like mirrors to set forth to us in tribulations the image of celestial glory. Peter, indeed, says, that the Spirit had testified of the coming afflictions of Christ ; but he does not separate Christ from his body. This, then, is not to be confined to the per- son of Christ, but a beginning is to be made with the head, so that the members may in due order follow, as Paul also teaches us, that we must be conformed to him who is the first-born among his brethren. In short, Peter does not speak of what is peculiar to Christ, but of the universal state CHAP. I. 12. THE FIRST EPISTLE OF PETER. 41 of the Churcli. But it is mucli fitted to confirm our faith, when he sets forth our afflictions as viewed in Christ, for we thereby see better the connexion of death and life between us and him. And, doubtless, this is the privilege and man- ner of the holy union, that he suffers daily in his members, that after his sufferings shall be completed in us, glory also may have its completion. See more on this subject in the third chapter of the Epistle to the Colossians, and in the fourth of the first Epistle to Timothy. 12, Unto whom it was revealed. This passage has been strangely perverted by fanatics, so as to exclude the fathers who lived under the law from the hope of eternal salvation. For it does not deny that the prophets usefully ministered to their own age, and edified the church, but teaches us that their ministry is more useful to us, because we are fallen on the ends of the world. "We see how highly they extolled the kingdom of Christ, how assiduous they were in adorning it, how diligently they stimulated all to seek it ; but they were by death deprived of the privilege of seeing it as it now is. What else then was this, but that they spread the table, that others might afterwards feed on the provisions laid on it. They indeed tasted by faith of those things which the Lord has by their hands transmitted to be enjoyed by us ; and they also partook of Christ as the real food of their souls. But what is spoken of now is the exhibition of this blessing, and we know that the prophetic office was confined as it were within limits, in order that they might support them- selves and others with the hope of Christ, who was to come. They therefore possessed him as one hidden, and as it were absent — absent, I say, not in power or grace, but because he was not yet manifested in the flesh. Therefore his king- dom also was as yet hid as it were under coverings. At length descending on earth, he in a manner opened heaven to us, so that we might have a near view of those spiritual riches, which before were under types exhibited at a dis- tance. This fruition then of Christ as manifested, forms the difl'erence between us and the prophets. Hence we learn how they ministered to us rather than to themselves. But though the prophets were admonished from above 42 COMMENTARIES ON CHAP. 1. 12. that the grace which they proclaimed would be deferred to another age, yet they were not slothful in proclaiming it, so far were they from being broken down with weariness. But if their patience was so groat, surely we shall be twice and thrice ungrateful, if the fruition of the grace denied to them will not sustain us under all the evils which are to be endured. Which are now reported to you, or announced to you. He again marks the difference between the ancient doctrine and the preaching of the gospel. For as the righteousness of God is revealed in the gospel, having a testimony from the law and the j)rophets, so also the glory of Christ, of which the (Spirit testified formerly, is now openly proclaimed. And at the same time he hence proves the certainty of the gospel, because it contains nothing but what had been long ago tes- tified by the Spirit of Grod. He further reminds them, that under the banner of the same Spirit, by his dictation and guidance, the gospel was preached, lest they might think of anything human in this case. Which things the angels desire to look into. It is indeed the highest praise to the gospel, that it contains treasures of wisdom, as yet concealed and hidden from angels. But some one may object, and say that it is not reasonable that things should be open and known to us which are hidden from an- gels, who always see the face of God, and are his ministers in ruling the church, and in the administration of all his bless- ings. To this I answer, that things are open to us as far as we see them in the mirror of the word ; but our knowledge is not said to be higher than that of angels ; Peter only means that such things are promised to us as angels desire to see fulfilled. Paul says that by the calling of the Gentiles the wonderful wisdom of God was made known to angels : for it was a spectacle to them, when Christ gathered into one body the lost world, alienated for so many ages from the hope of life. Thus daily they see with admiration the magnificent works of God in the government of his church. How much greater will their admiration be, at witnessing the last dis- play of divine justice, Avhen the kingdom of Christ sliall be completed ! This is as yet hidden, the revelation of which they still expect and justly wish to see. CHAP. I. 13-16. THE FIRST EPISTLE OF PETER. 43 The passage indeed admits of a twofold meaning ; either that the treasure we have in the gospel fills the angels with a desire to see it, as it is a sight especially delightful to them ; or that they anxiously desire to see the kingdom of Christ, the living image of which is set forth in the gospel. But the last seems to me to be the most suitable meaning. 13. Wherefore gird up the loins 13. Quare succincti lumbis men- of jour mind, be sober, and hope to tis vestrse, sobrii, perfecte sperate in the end, for the grace that is to be earn quae ad vos defertur gratiam, brought unto you at the revelation in revelatione Jesu Christi ; of Jesus Clirist : 14. As obedient children, not 14. Tanquam filii obedientes, non fashioning yourselves according to conformati pristinis, quse in ignoran- the former lusts in your ignorance : tia vestra regnarunt, cupiditatibus : 15. But as he which hath called you 15. Sed quemadmodum is qui vos is holy, so be ye holy in all manner vocavit sanctus est, ita ipsi sancti in of conversation : tota conversatione reddamini ; 16. Because it is written, Be ye 16. Propterea quod scrip tmn est, holy; for I am holy. Sancti estote, qiua ego sanctus sum. (Lev. xi. 44; xix. 2; xx. 7.) From the greatness and excellency of grace he draws an exhortation, that it surely behoved them the more readily to receive the grace of God, as the more bountifully he be- stowed it upon them. And we must notice the connexion : he had said, that so elevated was the kingdom of Christ, to which the gospel calls us, that even angels in heaven desire to see it ; what then ought to be done by us who are in the world ? Doubtless, as long as we live on earth, so great is the distance between us and Christ, that in vain he in- vites us to himself. It is hence necessary for us to put off the image of Adam and to cast aside the whole world and all hinderances, that being thus set at liberty we may rise upwards to Christ. And he exhorted those to whom he wrote, to be prepared and sober, and to hope for the graces offered to them, and also to renounce the world and their former life, and to be conformed to the will of God. -^ Then the first part of the exhortation is, to gird up the 1 Parens observes, that the Apostle, in this part of the chapter, exhorted the faithful to sobriety, holiness, himiility, and brotherly love, by five rea- sons: 1, because they were the children of God, ver. 14; 2, because God is holy, and requires holiness, ver. 15 ; 3, because God is no respecter of persons, ver. 17 ; 4, because of the value of the price for their redemption, ver. 18; and 5, because they had been born again of an immortal seed, ver. 23.— Ed. 44 COMMENTARIES ON CHAP. I. 13. loins of their mind and to direct their thoughts to the hope of the grace presented to them. In the second part, he prescribes the manner, that having their minds changed, they were to be formed after the image of God. 13. Wherefore gird up the loins of your mind. It is a similitude taken from an ancient custom ; for when they had long garments, they could not make a journey, nor conve- niently do any work, without being girded up. Hence these expressions, to gird up one's-self for a work or an under- taking. He then bids them to remove all impediments, that being set at liberty they might go on to God. Those who philosophize more refinedly about the loins, as though he commanded lusts to be restrained and checked, depart from the real meaning of the Apostle, for these words mean the same with those of Christ, " Let your loins be girded about, and burning lamps in your hands," (Luke xii. 35,) except tliat Peter doubles the metaphor by ascribing loins to the mind. And he intimates that our minds are held entangled by the passing cares of the world and by vain desires, so that they rise not upward to God. Whosoever, then, really wishes to have this hope, let him learn in the first place to disentangle himself from the world, and gird up his mind that it may not turn aside to vain affections. And for the same purpose he enjoins sobriety, which immediately fol- lows ; for he commends not temperance only in eating and drinking, but rather spiritual sobriety, when all our thoughts and affections are so kept as not to be inebriated with the allurements of this world. For since even the least taste of them stealthily draws us away from God, when one plunges himself into these, he must necessarily become sleepy and stupid, and he forgets God and the things of God. Hope to the end, or. Perfectly hope. He intimates that those who let their minds loose on vanity, did not really and sincerely hope for the grace of God ; for though they had some hope, yet as they vacillated and were tossed to and fro in the world, there was no solidity in their hope. Then he says, /or the grace which will he brought to you, in order that they might be more prompt to receive it. God ought to be sought, though far off; but he comes of his own will to CHAP. I. 14. THE FIRST EPISTLE OF PETER. 45 meet us. How great, then, must be our ingratitude if we neglect the grace that is thus set before us ! Tliis amplifi- cation, then, is especially intended to stimulate our hope. What he adds, At the revelation of Jesus Christ, may be explained in two ways : that tlie doctrine of the Gospel reveals Christ to us ; and that, as we see him as yet only through a mirror and enigmatically, a full revelation is deferred to the last day. The first meaning is approved by Erasmus, nor do I reject it. The second seems, however, to be more suitable to the passage. For the object of Peter was to call us away beyond the world ; for this purpose the fittest thing was the recollection of Christ's coming. For wdien we direct our eyes to this event, this world becomes crucified to us, and we to the world. Besides, according to this meaning, Peter used the expression shortly before. Nor is it a new thing for the apostles to employ the prepo- sition ev in the sense of eU. Thus, then, I explain the pas- sage,— " You have no need to make a long journey that you may attain the grace of Grod ; for God anticipates you ; in- asmuch as he brings it to you." But as the fruition of it will not be until Christ appears from heaven, in whom is hid the salvation of the godly, there is need, in the mean- time, of hope ; for the grace of Christ is now offered to us in vain, except we patiently wait until the coming of Christ. 14. As obedient children. He first intimates that we are called by the Lord to the privilege and honour of adoption through the Gospel ; and, secondly, that we are adopted for this end, that he might have us as his obedient children. For though obedience does not make us children, as the gift of adoption is gratuitous, yet it distinguishes children from aliens. How far, indeed, this obedience extends, Peter shews, when he forbids God's children to conform to or to comply with the desires of this world, and when he exhorts them, on the contrary, to conform to the will of God. The sum of the whole law, and of all that God requires of us, is this, that his image should shine forth in us, so that we should not be degenerate children. But this cannot be except wc be renewed and put off the image of old Adam. Hence we learn what Christians ought to propose to them- 46 COMMENTARIES ON CHAP. I. 14. selves as an object throughout life, that is, to resemble God in holiness and purity. But as all the thoughts and feelings of our flesh are in opposition to Grod, and the whole bent of our mind is enmity to him, hence Peter begins with the renunciation of the world ; and certainly, whenever the Scripture sj)eaks of the renewal of God's image in us, it be- gins here, that the old man with his lusts is to be destroyed. In your ignorance. The time of ignorance he calls that before they were called into the faith of Christ. We hence learn that unbelief is the fountain of all evils. For he does not use the word ignorance, as we commonly do ; for that Platonic dogma is false, that ignorance alone is the cause of sin. But yet, how much soever conscience may reprove the unbelieving, nevertheless they go astray as the blind in darkness, because they know not the right way, and they are without the true light. According to this meaning, Paul says, " Ye henceforth walk not as the Gentiles, in the vanity of their mind, who have the mind darkened, being alienated from the life of God, because of the ignorance that is in them." (Eph. iv. 17.) Where the knowledge of God is not, there darkness, error, vanity, destitution of light and life, prevail. These things, however, do not render it impossible that the ungodly should be conscious of doing wrong when they sin, and know that their judge is in heaven, and feel an executioner within them. In short, as the kingdom of God is a kingdom of light, all who are alienated from him must necessarily be blind and go astray in a labyrinth. We are in the meantime reminded, that we are for this end illuminated as to the knowledge of God, that we may no longer be carried away by roving lusts. Hence, as much progress any one has made in newness of life, so much pro- gress has he made in the knowledge of God. Here a question arises, — Since he addressed the Jews, who were acquainted with the law, and were brought up in the worship of the only true God, why did he charge them with ignorance and blindness, as though they were heathens ? To this I answer, that it hence appears how profitless is all knowledge without Christ. When Paul exposed the vain CHAP. I. 15. THE FIRST EPISTLE OF PETER. 47 boasting of those who wished to be wise apart from Christ, lie justly said in one short sentence, that they did not hold the head, (Col. ii. 19.) Such were the Jews; being other- wise imbued with numberless corruptions, they had a veil over the eyes, so that they did not see Christ in the Law. The doctrine in which they had been taught was indeed a true light ; but they were blind in the midst of light, as lonsf as the Sun of E,io'hteousness was hid to them. But if Peter declares that the literal disciples even of the Law were in darkness like the heathens, as long as they were ignorant of Christ, the only true wisdom of God, with how much greater care it behoves us to strive for the knowledge of him ! 15. He luho hath called you is holy. He reasons from the end for which we are called. God sets us apart as a pecu- liar people for himself ; then we ought to be free from all pollutions. And he quotes a sentence which had been often repeated by Moses. For as the people of Israel were on every side surrounded by heathens, from whom they might have easily adopted the worst examples and innumerable corruptions, the Lord frequently recalled them to himself, as though he had said, " Ye have to do with me, ye are mine ; then abstain from the pollutions of the Gentiles." We are too ready to look to men, so as to follow their com- mon way of living. Thus it happens, that some lead others in troops to all kinds of evil, until the Lord by his calling separates them. In bidding us to be holy like himself, the proportion is not that of equals ; but we ought to advance in this direc- tion as far as our condition will bear. And as even the most perfect are always very far from coming up to the mark, we ought daily to strive more and more. And we ought to re- member that we are not only told what our duty is, but that God also adds, " I am he who sanctify you." It is added. In all manner of conversation, or, in your whole conduct. There is then no j3art of our life which is not to be redolent with this good odour of holiness. For we see that in the smallest things and almost insignificant, the Lord accustomed his people to the practice of holiness, in 48 COMMENTARIES ON CHAP. I, 17. order that tliey might exercise a more diligent care as to themselves. 17. And if ye call on tlie Father, who without respect of persons judg- eth according to every man's work, pass the time of your sojourning here in fear : 18. Forasmuch as ye know that ye were not redeemed with corrupt- ible things, as silver and gold, from your vain conversation received by tradition from your fathers ; 19. But with the precious blood of Christ, as of a lamb without blemish and without spot: 20. Who verily was fore-ordained before the foundation of the world, but was manifest in these last times for you, 21. Who by him do believe in God, that raised him up from the dead, and gave him glory ; that yovu* faith and hope might be in God. 22. Seeing ye have purified your souls in obeying the truth tlu-ough the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently. 17. Et si Patrem invocatis, eum qui sine personse acceptione secun- dum cujusque opus judicat, in timore conversantes, tempus incolatus ves- tri transigite ; 18. Scientesquod non corruptibi- libus, argento vel auro, redempti sitis a vana conversatione a patribus tra- dita; 19. Sed pretioso sanguine velut agni immaculati et incontaminati Clu-isti ; 20. Qui prteordinatus quidem fuei'at ante conditum mundum, ma- nifest atus autem est extremis tera- poribus propter vos ; 21. Qui per ipsum creditis in Deum, qui eum suscitavit ex mor- tuis, et gloriam illi dedit, ut fides vestra et spes sit in Deum ; 22. Purificantes animas vestras in obedientia veritatis per Spiritum, in fraternam charitatem non fictam, ex puro corde dihgite vos mutuo irapense. 17. And if ye call on the Father. They are said here to call on God the Father, who professed themselves to be his children, as Moses says, that the name of Jacob was called on Ephraim and Manasseh, that they might bo counted his children. (Gen. xlviii. 16.) According to this meaning also, we say in French reclamer. But he had a regard to ■what he had said before, "as obedient children." And from the character of the Father himself, he shews what sort of obedience ought to be rendered. He judges, he says, with- out looking on the person, that is, no outward mask is of any. account with him, as the case is with men, but he sees the heart, (1 Sam. xvi. 7 ;) and his eyes look on faithfulness. (Jer, V. 8.) This also is what Paul means when he says that God's judgment is according to truth, (Rom. ii. 2 ;) for he there inveighs against hypocrites, who think that they de- ceive God by a vain pretence. The meaning is, that we by no means discharge our duty towards God, when we obey CHAP. I. 1 8. THE FIRST EPISTLE OF PETER. 49 him only in appearance ; for lie is not a mortal man, whom the outward appearance pleases, but he reads what we are inwardly in our hearts. He not only prescribes laws for our feet and hands, but he also requires what is just and right as to the mind and spirit. By saying, According to every mans work, he does not refer to merit or to reward ; for Peter does not speak here of the merits of works, nor of the cause of salvation, but he only reminds us, that there will be no looking to the person before the tribunal of God, but that what will be regarded will be the real sincerity of the heart. In this place faith also is included in the work. It hence appears evident how foolish and puerile is the inference that is drawn, — " God is such that he judges every one of us by the integrity of his conscience, not by the outward appearance ; then we obtain salvation by works." The /ear that is mentioned, stands opposed to heedless security, such as is wont to creep in, when there is a hope of deceiving with impunity. For, as God's eyes are such that they penetrate into the hidden recesses of the heart, we ought to walk with him carefully and not negligently. He calls the present life a sojowning, not in the sense in which he called the Jews to whom he was writing sojour- ners, at the beginning of the Epistle, but because all the godly are in this world pilgrims. (Heb. xi. IS, 38.) IS. Forasmuch as ye know, or, knowing. Here is another reason, drawn from the price of our redemption, which ought always to be remembered when our salvation is spoken of. For to him who repudiates or desj)ises the grace of the gos- pel, not only his own salvation is worthless, but also the blood of Christ, by which God has manifested its value. But we know how dreadfully sacrilegious it is to regard as common the blood of the Son of God. There is hence no- thing which ought so much to stimulate us to the practice of holiness, as the memory of this price of our redemption. Silver and gold. For the sake of amplifying he mentions these things in contrast, so that Ave may know that the whole world, and all things deemed precious by men, are nothing to the excellency and value of this price. D 50 COMMENTARIES ON OIIAP.1. 18. But lie says that tlicy liad been redeemed from their vain conversation,^ in order that we might know that the whole life of man, until he is converted to Christ, is a ruinous labyrinth of wanderings. He also intimates, that it is not through our merits that we are restored to the right way, but because it is God's will that the price, offered for our salvation, should be effectual in our behalf Then the blood of Christ is not only the pledge of our salvation, but also the cause of our calling. Moreover, Peter warns us to beware lest our unbelief should render this price void or of no effect. As Paul boasts that he worshipped God with a j)ure conscience from his forefathers, (1 Tim. i. 3,) and as he also commends to Timothy for his imitation the piety of his grandmother Lois, and of his mother Eunice, (2 Tim. i. 5,) and as Christ also said of the Jews that they knew whom they worshipped (John iv. 22,) it may seem strange that Peter should assert that the Jews of his time learnt nothing from their fathers but mere vanity. To this I answer, that Christ, when he declared that the way or the knowledge of true religion be- longed to the Jews, referred to the law and the command- ments of God rather than to the people ; for the temple had not to no purpose been built at Jerusalem, nor was God worshipj)ed there according to the fancies of men, but ac- cording to what was prescribed in the Law ; he, therefore, said that the Jews were not going astray while observing the Law. As to Paul's forefathers, and as to Lois, Eunice, and similar cases, there is no doubt but that God ever had at least a small remnant among that people, in whom sin- cere piety continued, Avhile the body of the people had be- come wholly corrupt, and had plunged themselves into all kinds of errors. Innumerable superstitions were followed, hypocrisy prevailed, the hope of salvation was built on the merest trifles ; they were not only imbued with false opi- nions, but also fascinated with the grossest dotages ; and ' The verb Xur^'ou means properly to redeem by a price from tjTanny dr bondage, but its meaning here, and in Luke xxiv. 21, and Tit. ii. 14, is merely to deliver. " Vain conversation" signifies a useless, profitless mode of living.-— ^(i. CHAP. 1. 19,20. THE FIRST EPISTLE OP PETER. 51 they wlio had been scattered to various j^arts of the workl, were implicated in still greater corruptions. In short, the greater part of that nation had either wholly fallen away from true religion, or had much degenerated. When, there- fore, Peter condemned the doctrine of the fathers, he viewed it as unconnected with Christ, who is the soul and the truth of the Law. But we hence learn, that as soon as men depart from Christ, they go fatally astray. In vain is pretended in this case the authority of the Fathers or an ancient custom. For the Proj)het Ezekiel cried to the Jews, " Walk ye not in the statutes of your fathers." (Ezek. xx. 18.) This ought also to be no less attended to by us in the present day ; for, in order that the redemption of Christ may be effectual and useful to us, we must renounce our former life, though de- rived from the teaching and practice of our fathers. Thrice foolish, then, are the Papists, who think that the name of Fathers is a sufficient defence for all their superstitions, so that they boldly reject whatever is brought forward from the Word of God. 19. As of a lamb. He means by this similitude, that we have in Christ whatever had been shadowed forth by the ancient sacrifices, though he especially alludes to the Pas- chal lamb. But let us hence learn what benefit the read- ing of the Law brings us in this respect ; for, though the rite of sacrificing is abolished, yet it assists our faith not a little, to compare the reality with the type, so that we may seek in the former what the latter contains. Moses ordered a whole or perfect lamb, without blemish, to be chosen for the Passover. The same thing is often repeated as to the sacrifices, as in Leviticus, the third and twenty-second chapters ; in Numbers, the twenty-eighth chapter ; and in other places. Peter, by applying this to Christ, teaches us that he was a suitable victim, and approved by God, for he was perfect, without any blemish ; had he had any defect in him, he could not have been rightly oiicred to God, nor could lie pacify his wrath. 20. Who verily was fot-eordained. He again by a com- parison amplifies the grace of God, with which he had 52 COMMENTARIES ON CHAP. I. 20. peculiarly favoured the men of that age. For it Avas not a common or a small favour that God deferred the manifesta- tion of Christ to that time, when yet he had ordained him in his eternal council for the salvation of the world. At the same time, however, he reminds us, that it was not a new or a sudden thing as to God that Christ appeared as a Saviour ; and this is what ought especially to bo known. For, in addition to this, that novelty is always suspicious, what would be the stability of our faith, if we believed that Ji remedy for mankind had suddenly occurred at length to God after some thousands of years ? In short, we cannot confidently recumb on Christ, except we are convinced that eternal salvation is in him, and always has been in him. Be- sides, Peter addressed the Jews, who had heard that he had already been long ago promised ; and though they understood nothing true or clear or certain respecting his power and office, yet there remained among them a persuasion, that a Redeemer had been promised by God to the fathers. It may yet be asked, As Adam did not fall before the creation of the world, how was it that Christ had been appointed the Redeemer? for a remedy is posterior to the disease. My reply is, that this is to be referred to God's foreknowledge ; for doubtless God, before he created man, foresaw that he would not stand long in his integrity. Hence he ordained, according to his wonderful wisdom and good- ness, that Christ should be the Redeemer, to deliver the lost race of man from ruin. For herein shines forth more fully the unspeakable goodness of God, that he anticipated our disease by the remedy of his grace, and provided a restoration to life before the first man had fallen into death. If the reader wishes for more on this subject, he may find it in my Institutes. But was manifest, or manifested. Included in these words, as I think, is not only the personal appearance of Christ, but also the proclamation of the Gospel. For, by the coming of Christ, God executed what he had decreed ; and what he had obscurely indicated to the fathers is now clearly and plainly made known to us by the Gospel. He says that this was done in these last times, meaning the CHAP. 1,2). THE FIRST EPISTLE OF PETER. 53 same as wlien Paul says, " In the fulness of time/' (Gal. iv. 4 ;) for it was the mature season and the full time which God in his counsel had appointed. For you. He does not exclude the fathers, to whom the promise had not been useless ; but as God has favoured us more than them, he intimates that the greater the amplitude of grace towards us, the more reverence and ardour and care are required of us. 21. Who believe. The manifestation of Christ refers not to all indiscriminately, but belongs to those only on whom he by the Gospel shines. But we must notice the words, Who hy him believe in God : here is shortly expressed what faith is. For, since God is incomprehensible, faith could never reach to him, except it had an immediate regard to Christ. Nay, there are two reasons why faith could not be in God, except Christ intervened as a Mediator : first, the greatness of the divine glory must be taken to the account, and at the same time the littleness of our capacity. Our acuteness is doubtless very far from being capable of ascending so high as to comprehend God. Hence all knowledge of God without Christ is a vast abyss which im- mediately swallows up all our thoughts. A clear proof of this we have, not only in the Turks and the Jews, who in the place of God worship their own dreams, but also in the Papists. Common is that axiom of the schools, that God is the object of faith. Thus of hidden majesty, Christ being overlooked, they largely and refinedly speculate ; but with what success ? They entangle themselves in astounding dotages, so that there is no end to their wanderings. For faith, as they think, is nothing else but an imaginative speculation. Let us, therefore, remember, that Christ is not in vain called the image of the invisible God, (Col. i. 15 ;) but this name is given to him for this reason, because God cannot be known except in him. The second reason is, that as faith unites us to God, we shun and dread every access to him, except a Mediator comes who can deliver us from fear. For sin, which reigns in us, renders us hateful to God and him to us. Hence, as soon as mention is made of God, we must necessarily be 54 COMMENTARIES ON CHAP. 1. 22. filled with dread ; and if we approach him, his justice is like fire, which will wholly consume us. It is hence evident that we cannot believe in God except through Clirist, in whom God in a manner makes himself little, that he might accommodate himself to our compre- hension ; and it is Christ alone who can tranquillize con- sciences, so that we may dare to come in confidence to God. That raised him up from, the dead. He adds, that Christ had been raised up from the dead, in order that their faith and hope, by which they were supported, might have a firm foundation. And hereby again is confuted the gloss respect- ing universal and indiscriminate faith in God ; for had there been no resurrection of Christ, still God would remain in heaven. But Peter says that he would not have been be- lieved in, except Christ had risen. It is then evident, that faith is something else than to behold the naked majesty of God. And rightly does Peter speak in this manner ; for it belongs to faith to penetrate into heaven, that it may find the Father there : how could it do so, except it had Christ as a leader ? " By him," says Paul, " we have confidence of access." (Eph. iii. 12.) It is said also, in Heb. iv. 16, that relying on our high priest, we can come with confidence to the throne of grace. Hope is the anchor of the soul, which enter into the inner part of the sanctuary ; but not without Christ going before. (Hob. vi. 19.) Faith is our victory against the world, (1 John v. 4 ;) and what is it that makes it victorious, except that Christ, the Lord of heaven and earth, has us under his guardianship and protection ? As, then, our salvation depends on the resurrection of Christ and his supreme power, faith and hope find here what can support them. For, except he had by rising again triumphed over death, and held now the highest sovereignty, to protect us by his power, what would become of us, ex- posed to so great a power as that of our enemies, and to such violent attacks ? Let us, therefore, learn to what mark we ought to direct our aim, so that we may really believe in God. 22. Seeing ye have purified your souls, or. Purifying your souls. Erasmus badly renders the words, " Who have puri- CHAP. I. 22. THE FIRST EPISTLE OF PETER, 55 fied/' &c. For Peter does not declare wliat tliey had done, but reminds them of what they ought to do. The participle is indeed in the past tense, but it may be rendered as a gerund, " By purifying, &c." The meaning is, that their souls would not be capable of receiving grace until they were purified, and by this our uncleanness is proved.^ But that he might not seem to ascribe to us the power of purify- ing our souls, he immediately adds, through the Spirit ; as though he had said, " Your souls are to be purified, but as ye cannot do this, offer them to God, that he may take away your filth by his Spirit." He only mentions souls, though they needed to be cleansed also from the defilements of the flesh, as Paul bids the Corinthians, (2 Cor. vii. 1 ;) but as the principal uncleanness is within, and necessarily draws with it that which is outward, Peter was satisfied with men- tioning only the former, as though he had said, that not outward actions only ought to be corrected, but the very hearts ought to be thoroughly reformed. He afterwards points out the manner, for purity of soul consists in obedience to God. Truth is to be taken for the rule which God prescribes to us in the Gospel. Nor does he speak only of works, but rather faith holds here the primacy. Hence Paul specially teaches us in the first and last chapter of the Epistle to the Romans, that faith is that by which we obey God ; and Peter in Acts, the fifteenth chapter, bestows on it this eulogy, that God by it purifies the heart. Unto love of the hrethren, or, Unto brotlierly love. He briefly reminds us what God especially requires in our life, and the mark to which all our endeavours should be directed. So Paul in the first chapter of the Epistle to the Ephesians, when speaking of the perfection of the faithful, makes it to consist in love. And this is what we ought the more care- fully to notice, because the work] makes its own sanctity to 1 It is better to keep the tense of the participle, — " Having piirified (or, since ye have purified) your soiils by obeying the truth through the Spirit to an unfeigned love of the brethren, love ye one another fervently from a pure heart ; having been born again," &c. The order here is similar to what is often found in Scripture ; purifica- tion is mentioned before regeneration, as being the most visible and the effect ; then what goes before it as being in a manner the cause. — Ed. 66 COMMENTAEIES ON CHAP. T. 2.S. consist of the veriest trifles, and almost overlooks this the chief thing-. We see how the Papists weary themselves be- yond measure with tliousand invented superstitions : in the meantime, the last thing is that love which God especially commends. This, then, is the reason why Peter calls our attention to it, when speaking of a life rightly formed. He had before spoken of the mortification of the flesh, and of our conformity with the will of God ; but he now re- minds us of what God would have us to cultivate through life, that is, mutual love towards one another ; for by that we testify also that we love God ; and by this evidence God proves who they are who really love him. He calls it unfeigned, (dvvTro/cpiTov,) as Paul calls faith in 1 Tim. i. 5 ; for nothing is more diflicult than to love our neighbours in sincerity. For the love of ourselves rules, which is full of hypocrisy ; and besides, every one measures his love, which he shews to others, by his own advantage, and not by the rule of doing good. He adds, fervently ; for the more slothful we are by nature, the more ought every one to stimulate himself to fervour and earnestness, and that not only once, but more and more daily. 23. Being born again, not of cor- 23. Regeniti non ex semiue cor- ruptible seed, but of incorruptible, ruptibili, sed incorruptibili, per ser- by the word of God, Avhicli liveth nionem viventis Dei et manentis in and abideth for ever. jeternum. 24. For all flesh is as grass, and 24. Quandoquidem omnis earn all the glory of man as the flower tanquam herba, et omnis gloria ejus of grass. The grass withereth, and tanquam flos herbas; exaruit herba the flower thereof falleth away : et flos ejus decidit : 25. But the word of the Lord en- 25. Verbuni autem Domini manet duretli for ever. And this is the in seternum ; hoc autem est verbum word which by the gospel is preached quod annuntiatum est vobis. unto you. 23. Being born again. Here is another reason for an exhortation, — that since they were new men and born again of God, it behoved them to form a life worthy of God and of tlieir spiritual regeneration. And this seems to be con- nected with a verse in the next chapter respecting the milk of the word, which they were to seek, that their way of living might correspond with their birth. It may, however, be extended wider, so as to be connected also with what has gone before ; for Peter collected together those things CHAP. 1. 24. THE FIRST EPISTLE OF PETER. 57 which may lead us to au upright and a holy life. The object, then, of Peter was to teach us that we cannot be Christians without regeneration ; for the Gospel is not preached, that it may be only heard by us, but that it may, as a seed of immortal life, altogether reform our hearts.^ Moreover, the corruptible seed is set in opposition to God's word, in order that the faithful might know that they ought to renounce their former nature, and that it might be more evident how much is the difference between the children of Adam who are born only into the world, and the children of God who are renewed into a heavenly life. But as the con- struction of the Greek text is doubtful, we may read, " the living word of God,'' as well as, " the word of the living God." As, however, the latter reading is less forced, I pre- fer it ; though it must be observed, that the term is applied to God owing to the character of the passage. For, as in Heb. iv. 12, because God sees all things, and nothing is hid from him, the apostle argues that the word of God pene- trates into the inmost marrow, so as to discern thoughts and feelings ; so, when Peter in this place calls him the living God, who abides for ever, he refers to the word, in which the perpetuity of God shines forth as in a living mirror. 24. For all jiesh. He aptly quotes the passage from Isaiah to prove both clauses ; that is, to make it evident how fading and miserable is the first birth of man, and how great is the grace of the new birth. For as the Prophet there speaks of the restoration of the Church, to prepare ^ Most commentators, like Calvin, represent the seed as the word ; but the construction does not admit this ; the words are, " Having been be- gotten from a seed, not corruptible, but incorruptible, through the living word of God, and for-ever abiding." The " seed" denotes evidently the vital principle of grace, the new nature, the restored image of God ; it is the same with what John means when he says, " His seed (that is, of God) remaineth in him." (1 John iii. 9.) Then " the word" is set forth as the means or instrument by wliich this seed is nnplanted. The " living" here does not mean life-giving, as some interpret it, but stands opposed to what ceases to be valid : and " for-ever abiding" more fully expresses its mean- ing. The metaphor in the parable of the sower is quite different : the word there is compared to a seed sown on bad or good ground; but here the turning of a bad into a good ground is the subject ; and in this pro- cess the word is employed as an instrument. — Ed. 58 COMMENTARIES ON CHAP. I. 24, tlie way for it, lie reduces men to nothing lest they should flatter themselves. I know that the words are wrongly turned by some to another sense ; for some explain them of the Assyrians, as though the Prophet said, that there was no reason for the Jews to fear so much from flesh, which is like a fading flower. Others think that the vain confidence which the Jews reposed in human aids, is reproved. But the Prophet himself disproves both these views, by adding, that the people were as grass ; for he expressly condemns the Jews for vanity, to whom he promised restoration in the name of the Lord. This, then, is what I have already said, that until their own emptiness has been shewn to men, they are not prepared to receive the grace of God. In short, such is the meaning of the Prophet : as exile was to the Jews like death, he promised them a new consolation, even that God would send prophets with a command of this kind. The Lord, he says, will yet say, " Comfort ye my people ;" and that in the desert and the waste, the j)ro- phetic voice would yet be heard, in order that a way might be prepared for the Lord. (Isaiah xl. 6.) And as the obstinate pride which filled them, must have been necessarily purged from their minds, in order that an access might be open for God, the Prophet added what Peter relates here respecting the vanishing glory of the flesh. What is man ? he says — gi-ass ; what is the glory of man ? the flower of the grass. For as it was diflicult to be- lieve that man, in whom so much excellency appears, is like grass, the Prophet made a kind of concession, as though he had said, " Be it, indeed, that flesh has some glory ; but lest that should dazzle your eyes, know that the flower soon withers." He afterwards shews how suddenly everything that seems beautiful in men vanishes, even through the blowing of the Spirit of God ; and by this he intimates, that man seems to be something until he comes to God, but that his whole brightness is as nothing in his presence ; that, in a word, his glory is in this world, and has no place in the heavenly kingdom. The grass withereth, or, has withered. Many think that this refers only to the outward man ; but they are mis- CHAP. I. 25. THE FIRST EPISTLE OF PETER. 59 taken ; for we must consider the comparison batween God's word and man. For if lie meant only the body and what belongs to the present life, he ought to have said, in the second place, that the soul was far more excellent. But what he sets in opposition to the grass and its flower, is the word of God. It then follows, that in man nothing but vanity is found. Therefore, when Isaiah spoke of flesh and its glory, he meant the whole man, such as he is in himself; for what he ascribed as peculiar to God's word, he denied to man. In short, the Prophet speaks of the same thing as Christ does in John iii. 3, that man is wholly alienated from the kingdom of God, that he is nothing but an earthly, fad- ing, and empty creature, until he is born again. 25. But the word of God. The Prophet does not shew what the word of God is in itself, but what we ought to think of it ; for since man is vanity in himself, it remains that he ought to seek life elsewhere. Hence Peter ascribes power and efficacy to God's word, according to the authority of the Prophet, so that it can confer on us what is real, solid, and eternal. For this was what the Projjhet had in view, that there is no permanent life but in God, and that this is communicated to us by the word. However fading, then, is the nature of man, yet he is made eternal by the word ; for he is re-moulded and becomes a new creature. This is the word which hy the gosjjel is preached unto you, or, which has been declared to you. He first reminds us, that when the word of God is mentioned, we are very foolish if we imagine it to be remote from us in the air or in heaven ; for we ought to know that it has been revealed to us by the Lord. What, then, is this word of the Lord, which gives us life ? Even the Law, the Prophets, the Gospel. Those who wander beyond these limits of revelation, find nothing but the impostures of Satan and his dotages, and not the word of the Lord. We ought the more carefully to notice this, because impious and Luciferian men, craftily allowing to God's word its own honour, at the same time attempt to draw us away from the Scriptures, as that unpnncipled man, Agrippa, who highly extols the eternity of God's word, and 60 COMMENTAEIES ON CHAP. 1. 25. yet treats with scurrility the Prophets, and thus indirectly laughs to scorn the Word of God. In short, as I haA^e already reminded you, no mention is here made of the word which lies hid in the bosom of God, but of that which has proceeded from his mouth, and has come to us. So again it ought to be borne in mind, that God designed by the Apostles and Prophets to speak to us, and their mouths is the mouth of the only true God. Then, when Peter says, Which has been announced, or de- clared, to you, he intimates that the word is not to be sought elsewhere than in the Gospel preached to us ; and truly we know not the way of eternal life otherwise than by faith. But there can be no faith, except we know that the word is destined for us. To the same purpose is what Moses said to the people, " Say not in thine heart. Who shall ascend into heaven, &c. ; nigh is the word, in thy mouth and in thy heart." (Deut. XXX. 12.) That these words agree with what Peter says, Paul shews in Rom. x. 6, where he teaches us that it was the word of faith which he preached. There is here, besides, no common eulogy on preaching ; for Peter declares that what is preached is the life-giving word. God alone is indeed he who regenerates us ; but for that purpose he employs the ministry of men ; and on this account Paul glories that the Corinthians had been spiritu- ally begotten by him. (1 Cor. iv. 15.) It is indeed certain that those who j^lant and those who water, are nothing ; but whenever God is pleased to bless their labour, he makes their doctrine efficacious by the power of his Sj)irit ; and the voice which is in itself mortal, is made an instrument to communicate eternal life. CHAPTER II. 1. Wherefore, laying aside all 1. Proinde deposita oinni malitia malice, and all guile, and hypocrisies, et onini do!o et simulationibus et in- and envies, and all evil speakings, vidiis et omnibus obtrectationibus, 2. As new-born babes, desire the 2. Tanquam modo geniti infantes, sincere milk of the word, that ye lac rationale et dolo vacuum appe- may grow thereby; tite, ut per iUud subolescatis : CHAP. II. 1. THE FIRST EPISTLE OF PETER. 61 3. If so be ye have tasted that tlie 3. Si quidem giistastis quod be- Lord is gracious : nignus sit Dominus ; 4. To whom coming, as imio a 4. Ad quem accedentes, qui est living stone, disallowed indeed of lapis vivus, ab hominibus quidera men, but chosen of God, and pre- reprobatus, apud Deum vcro electus cious, ac pretiosus ; .5. Ye also, as lively stones, are 5. Ipsi quoque taiiquam vivi la- built up a spiritual house, an holy pides, jedificamini, domus spiritualis, priesthood, to offer up spiritual sacri- sacerdotium sanctum, ad offerendas fices, acceptable to God by Jesus spirituales hostias, acceptas Deo per Christ. Jesum Christum. After having taught the faithful that they had heen re- generated by the word of God, he now exhorts them to lead a life corresponding with their birth. For if we live in the Spirit, we ought also to walk in the Spirit, as Paul says. (Gah V. 25.) It is not, then, svifficient for us to have been once called by the Lord, except we live as new creatures. This is the meaning. But as to the words, the Apostle con- tinues the same metaphor. For as we have been born again, he requires from us a life like that of infants ; by which ho intimates that we are to put off the old man and his works. Hence this verse agrees with what Christ says, " Except ye become like this little child, ye shall not enter into the king- dom of God." (Matt, xviii. 2.) Infancy is here set by Peter in opposition to the ancient- ness of the flesh, which leads to corruption ; and under the word milk, he includes all the feelings of spiritual life. For there is also in part a contrast between the vices which he enumerates and the sincere milk of the word ; as though he hael said, " Malice and hypocrisy belong to those who are habituated to the corruptions of the world ; they have imbibed these vices : what pertains to infancy is sincere sim- plicity, free from all guile. Men, when grown up, become imbued with envy, they learn to slander one another, they are taught the arts of mischief ; in short, they become har- dened in every kind of evil : infants, owing to their age, do not yet know what it is to envy, to do mischief, or the like things." lie then compares the vices, in whicli the oldness of the flesh indulges, to strong food ; and milk is called that way of living suitable to innocent nature and simple infancy. 1, All malice. There is not here a complete enumeration of all those things which we ought to lay aside ; but when 62 COMMENTARIES ON CHAP. II. 2. the Apostles speak of the old man, tliey lay down as ex- amples some of those vices which mark his whole character. " Known," says Paul, " are the works of the flesh, which are these," (Gal. v. ] 9 ;) and yet he does not enumerate them all ; but in those few things, as in a mirror, we may see that immense mass of filth which proceeds from our flesh. So also in other passages, where he refers to the new life, he touches only on a few things, by which we may understand the whole character. What, then, he says amounts to this, — " Having laid aside the works of your former life, such as malice, deceit, dis- simulations, envyings, and other things of this kind, devote yourselves to things of an opposite character, cultivate kind- ness, honesty," &c. He, in short, urges this, that new morals ought to follow a new life. 2. The sincere milk of the word. This passage is com- monly explained according to the rendering of Erasmus, " Milk not for the body but for the soul ;" as though the Apostle reminded us by this expression that he spoke meta- phorically. I rather think that this passage agrees with that saying of Paul, " Be ye not children in understanding, but in malice." (1 Cor. xiv. 20.) Tliat no one might think that infancy, void of understanding and full of fatuity, was commended by him, he in due time meets this objection ; so he bids them to desire milk free from guile, and yet mixed with right understanding. We now see for what purpose he joins these two words, rational and guileless, (Xojikov koI aSoXov.) For simplicity and quickness of understanding are two things apparently opposite ; but they ought to be mixed together, lest simplicity should become insipid, and lest malicious craftiness should creep in for want of understand- ing. Tliis mingling, well regulated, is according, to what Christ says, " Be ye wise as serpents, and harmless as doves." (Matt. X. 16.) And thus is solved the question which might have been otherwise raised.^ ' Our version here seems to convey the most suitable meaning, by taking XoyiKoy for Tov Xoyou ] see similar instances in ver. 13 and chajj. iii. 7. It is the wordy milk, or milk made up of the word ; the word is the milk. Then aSaXav is to be taken in its secondary meaning : Avhen applied to per- CHAP. II. 3. THE FIRST EPISTLE OF PETER. 63 Paul reproves tlie Coriutliians because they were like children, and therefore they could not take strong food, but were fed with milk. (1 Cor. iii. 1.) Almost the saiiie words are found in Heb. v. 12. But in these passages those are compared to children who remain always novices and igno- rant scholars in the doctrine of religion, who continued in the first elements, and never jjenetrated into the higher knowledge of God. Milk is called the simpler mode of teaching, and one suitable to children, when there is no pro- gress made beyond the first rudiments. Justly, then, does Paul charge this as a fault, as well as the author of the Epistle to the Hebrews. But milk, here, is not elementary doctrine, which one perpetually learns, and never comes to the knowledge of the truth, but a mode of living which has the savour of the new birth, when we surrender ourselves to be brought up by God. In the same manner infancy is not set in opi^osition to manhood, or full age in Christ, as Paul calls it in Eph. iv. 13, but to the ancientness of the flesh and of former life. Moreover, as the infancy of the new life is j)erpetual, so Peter recommends milk as a per- petual aliment, for he would have those nouj-ished by it to grow. 3. If so he that ye have tasted ; or, If indeed ye have tasted. He alludes to Ps. xxxiv. 8, " Taste and see that the Lord is good." But lie says that this taste is to be had in Christ, as, doubtless, our souls can find no rest anywhere but in him. But he has drawn the ground of his exhortation from the goodness of God, because his kindness, which we perceive in Christ, ought to allure us ; for what follows. To whom coming, is not to be referred simply to God, but to him as he is revealed to us in the person of Christ. Now, it cannot be but that the grace of God must powerfully draw sons, it means undeceitfiil. or guileless; but wlien to things, genuine, pure, imadulterated, unmixed with anything deleterious. We may, therefore, render the words, "Desire the pure milk of the Avord." It is a milk not adulterated by water or by anything poisonous. There is no contrast here between milk and strong food ; but it includes all that is necessary as an aliment for the soul, when renewed. The Word had before been repre- sented as the instrument of the new birth ; it is now spoken of as the food and aliment of the new-born. — Ed. 64 COMMENTARIES ON CHAP. II. 5. US to himself and inflame us with the love of him by whom we obtain a real perception of it. If Plato affirmed this of his Beautiful, of which a shadowy idea only he beheld afar off, much more true is this with regard to God. Let it then be noticed, that Peter connects an access to God with the taste of his goodness. For as the human mind necessarily dreads and shuns God, as long as it regards him as rigid and severe ; so, as soon as he makes known his paternal love to the faithful, it immediately follows that they disregard all things and even forget themselves and hasten to him. In short, he only makes progress in the Gospel, who in heart comes to God. But he also shews for what end and to what purpose we ought to come to Christ, even that we may have him as our foundation. For since he is constituted a stone, he ought to be so to us, so that nothing should be appointed for him by the Father in vain or to no purpose. But he obviates an offence when he allows that Christ is rejected by men ; for, as a great part of the world reject him, and even many ab- hor him, he might for this reason be despised by us ; for we see that some of the ignorant are alienated from the Gospel, because it is not everywhere popular, nor does it conciliate favour to its professors. But Peter forbids us to esteem Christ the less, however despised he may be by the world, because he, notwithstanding, retains his own worth and honour before God. 5. Ye also, as lively or living stones, are built up. The verb may be in the imperative as well as in the indicative mood, for the termination in Greek is ambiguous. But in whatever way it is taken, Peter no doubt meant to exhort the faithful to consecrate themselves as a spiritual temple to God ; for he aptly infers from the design of our calling what our duty is. We must further observe, that he constructs one house from the whole number of the faithful. For though every one of us is said to be the temple of God, yet all are united together in one, and must be joined together by mutual love, so that one temple may be made of us all. Then, as it is true that each one is a temple in which God dwells by his Spirit, so all ought to be so fitted together. CHAP. II. 5. THE FIRST EPISTLE OF PETER. 65 that they may form one universal temple. This is the case when every one, content with his own measure, keeps him- self within the limits of his own duty ; all have, however, something to do with regard to others. Jiy calling us living stones and spiintual building, as he had before said that Christ is a living stone, he intimates a comparison between us and the ancient temple ; and this serves to amplify divine grace. For the same purpose is wliat he adds as to spiritual sacrifices. For by ho\v much the more excellent is the reality tlian the types, by^so much the more all things exceTTin the kingdom of Christ ; for we have that heavenly exemplar, to which the ancient sanctu- ary was conformable, and everything instituted by Moses under the Law. A holy priesthood. It is a singular honour, that God should not only consecrate us as a temple to himself, in which he dwells and is worshipped, but tliat he should also make us priests. BuF Peter mentions this double honour, in order to stimulate us more effectually to serve and worship God. Of tlie spiritual sacrifices, the first is the offering of our- selves, of which Paul speaks in Romans xii. 1 ; for we can offer nothing, until we offer to him ourselves as a sacrifice ; which is done by denying ourselves. Tlien, afterwards follow prayers, thanksgiving, almsdeeds, and all the duties of religion. Acceptable to God. It ought also to add not a little to our alacrity, when we know that the worship we perform to God is pleasing to him, as doubt necessarily brings sloth with it. Here, then, is the third thing that enforces the exhortation ; for he declares that what is required is accep- table to God, lest fear should make us slothful. Idolaters arc indeed under the influence of great fervour in their fictitious forms of worship ; but it is so, because Satan in- ebriates their minds, lest they should come to consider their works ; but whenever their consciences are led to examine things, they begin to stagger. It is, indeed, certain that no one will seriously and from the heart devote himself to God, until he is fully persuaded that he shall not labour in vain. But the Apostle adds, through Jesus Christ. There is E 66 COMMENTARIES ON CHAP. II. 6. never found in our sacrifices sucli purity, that tliey are of themselves acceptable to God ; our self-denial is never en- tire and comple ■>, our prayers are never so sincere as they ought to be, we are never so zealous and so diligent in doing good, but that our works are imperfect, and mingled with many vices. Nevertheless, Christ procures favour for them. Then Peter here obviates that want of faith which we may have respecting the acceptableness of our works, when he says, that they are accepted, not for the merit of their own excellency, but through Christ. And it ought to kindle the more the ardour of our efforts, when we hear that God deals so indulgently with us, that in Christ he sets a value on our works, which in themselves deserve nothing. At the same time, the words, hy or through Christ, may be fitly connected with ofi"ering ; for a similar phrase is found in Heb. xiii. 1 5, " Through him let us offer the sacrifice of praise to God." The sense, however, will remain the same ; for we ofter sacrifices through Christ, that they may be acceptable to God. 6. Wherefore also it is contained 6. Propterea etiam continet scrip- in the Scripture, Behold, I lay in tura, Ecce pono in Sion lapidem Sion a chief corner stone, elect, pre- angularem, electum, pretiosiim, et cious : and he that believeth on him qui crediderit in illo, non pudefiet. shall not be confounded. 7 . Unto you therefore Avhich be- 7 . Vobis ergo qui creditis, pretio- lieve he is precious : but unto them sus ; incredulis vero, Lapis quern which be disobedient, the stone which reprobaverunt fedificantes, hie posi- the builders disallowed, the same is tus est in caput anguli ; made the head of the corner, 8. And a stone of stumbling, and 8. Et Lapis impactionis, et petra a rock of offence, even to them wliich offendiculi iis qui impingunt in Ser- stumble at the word, being disobedi- monem, nee credunt ; in quod etiam ent ; whereunto also they were ap- ordinati fuerant. pointed. 6. Wherefore also it is contained in Scripture ; or. Where- fore also the Scripture contains.^ They who refer the verb "contain" {ireptex'^iv) to Christ, and render it "embrace," because through liim all these unite together, wholly depart from the meaning of the Apostle. No better is another ' Several copies have « y^a^h instead of Iv ty, y^cupy, and this reading Calvin has followed. But the verb ■pri^nx'-' is used by Josephus and others in a passive sense. — Ed. CHAP. II. 6. THE FIRST EPISTLE OP PETER. 67 exposition, that Christ excels others ; for Peter simply in- tended to quote the testimony of Scripture.^ He then shews what had been taught by the Hoi/ Spirit in the Scriptures, or, which is the same thing, that what he adds is contained in them. Nor is it an unsuitable confirmation of the preceding verse. For we see for what slight reasons, and almost for none, many reject Christ, and some fall away from him ; but this is a stumblingblock which above all other things stands in the way of some ; they are drawn away, because not only the common people despise and reject Christ, but also those who are high in dignity and honour, and seem to excel others. This evil has almost ever prevailed in the world, and at this day it prevails much ; for a great part of mankind judge of Christ accord- ing to the false opinion of the world. Moreover, such is the ingratitude and impiety of men, that Christ is every- where despised. Thus it is, that while they regard one an- other, few pay him his due honour. Hence Peter reminds us of what had been foretold of Clirist, lest the contempt or the rejection of him should move us from the faith. Now, the first passage, which he adduces, is taken from Isaiah xxviii. 16 ; where the Prophet, after having in- veighed against the desperate wickedness of his own nation, at length adds, " Your perfidy shall not prevent God from restoring his church, which now through you lies wholly in a ruinous state." The manner of restoration he thus de- scribes, " I will lay in Sion a stone." We hence learn that there is no building up of the Church without Christ ; for there is no other foundation but he, as Paul testifies, (1 Cor. iii. 11.) This is no matter of wonder, for all our salvation is found only in him. Whosoever, then, turns away from him in the least degree, will find his foundation a precipice. Therefore the Prophet not only calls him a corner-stone, which connects the whole edifice, but also a stone of trial, according to which the building is to be measured and regulated ; and farther, he calls him a solid foundation, * The quotation is not exactly either from the Hebrew or from the Sept. The Apostle seems to have taken what was suitable to his pur- pose.— Ed. 68 COMMENTARIES ON CHAP. II. 6. which sustains the whole edifice. He is thus, then, a corner-stone, that he might be the rule of the building, as well as the only foundation. But Peter took from the words of the Prophet what was especially suitable to his argu- ment, even that he was a chosen stone, and in the highest degree valuable and excellent, and also that on him we ought to build. This honour is ascribed to Christ, that how much soever he may be despised by the world, he may not be despised by us ; for by God he is regarded as very pre- cious. But when he calls him a corner-stone, he intimates that those have no concern for their salvation who do not recumb on Christ. What some have refined on the word " corner," as though it meant that Christ joins together Jews and Gentiles, as two distinct walls, is not well founded. Let us, then, be content with a simple explanation, that he is so called, because the weight of the building rests on him. We must further observe, that the Prophet introduces God as the speaker, for he alone forms and plans his own Church, as it is said in Psalm Ixxviii. 69, that his hand had founded Sion. He, indeed, employs the labour and ministry of men in building it ; but this is not inconsistent with the truth that it is his own work. Christ, then, is the founda- tion of our salvation, because he has been ordained for this end by the Father. And he says iJi Sion, because there God's spiritual temple was to have its beginning. That our faith, therefore, may firmly rest on Christ, Ave must come to the Law and to the Prophets. For though this stone extends to the extreme parts of the world, it was yet necessary for it to be located first in Sion, for there at that time was the seat of the Church. But it is said to have been then set, when the Father revealed him for the puipose of restoring his Church. In short, we must hold this, that those only rest on Christ, who keep the unity of the Cliurch, for he is not set as a foundation-stone except in Sion. As fron) Sion the Church went forth, which is now everywhere spread, so also from Sion our faith has derived its beginning, as Isaiah says, "From Sion shall go forth the law, and the word of the CHAP. II. 7. THE FIRST EPISTLE OF PETER. 69 Lord from Jorusaleni." (Isa. ii. 8.) Corresponding with this is what is said in the Psalms, " The sceptre of thy power will the Lord send forth from Sion." (Ps. ex. 2.) He that helieveth. The Prophet does not say in him, but declares generally, " He that helieveth shall not make haste." As, however, there is no doubt but that God sets forth Christ there as the object of our faith, the faith of which the Prophet speaks must look on him alone. And, doubtless, no one can rightly believe, but he who is fully convinced that in Christ he ought wholly to trust. But the words of the Prophet may be taken in two ways, cither as a promise or as an exhortation. The future time is referred to, " He shall not make haste ;" but in Hebrew the future is often to be taken for an imperative, " Let him not make haste.'' Thus the meaning would be, " Be ye not moved in your minds, but quietly entertain your desires, and check your feelings, until the Lord will be pleased to fulfil his promise." So he says in another place, " In silence and in quietness shall be your strength," (Isaiah xxx. 15.) But as the other reading seems to come nearer to Peter's interpretation, I give it the preference. Then the sense would not be unsuitable, "He who helieveth shall not waver" or vacillate ; for he has a firm and permanent foundation. And it is a valuable truth, that rel^nng on Christ, we are beyond the danger of falling. Moreover, to be ashamed (pudejieri) means the same thing. Peter has retained the real sense of the Prophet, though he has followed the Greek version.^ 7. Uiito you therefore which believe. God having pro- nounced Christ to be a precious and a chosen stone, Peter draws the inference that he is so to us. For, no doubt, Christ is there described such as we apprehend him by faith, and such as he proves himself to be by real evidences. We ought, then, carefully to notice this inference : Christ is a ' As to tliis verb he has, but in the previous parts he comes nearer to the Hebrew than to the Sept. Paul quotes this sentence twice, Rom. ix. 33; X. 11, and follows tlie Sept. as Peter does. Indeed, the difference between t^'Tl'', he shall make haste, and l^y, he shall be ashamed, is very small ; and fiu'ther, the former verb admits of a similar meaning ^\ith the latter —^cZ. 70 COMMENTARIES ON CHAP. II. 7. precious stone in the sight of God ; then he is such to the faithful. It is faitli alone which reveals to us the value and excellency of Christ. But as the design of the Apostle was to obviate the offence which the multitude of the ungodly creates, he immediately adds another clause respecting the unbelieving, that by rejecting Christ, they do not take away the honour granted him by the Father. For this purpose a verse in Ps. cxviii. 22, is quoted, that the stone which the builders rejected, is become, nevertheless, the head of the corner. It hence fol- lows, that Christ, though opposed by his enemies, yet con- tinues in that dignity to which he has been appointed by the Father. But we must take notice of the two things here said, — the first is, that Christ was rejected by those who bore rule in the Church of God ; and the other, that their efforts were all in vain, because necessarily fulfilled must have been what God had decreed, that is, that he, as the corner-stone, should sustain the edifice. Moreover, that this passage ought properly to be under- stood of Christ, not only the Holy Spirit is a witness, and Christ himself, who has thus explained it, (Matt. xxi. 42 ;) but it appears also evident from this, that it was thus com- monly understood before Christ came into the world ; nor is there a doubt but this exposition had been delivered as it were from hand to hand from the fathers. We hence see that this was, as it were, a common saying even among chil- dren respecting the Messiah. I shall, therefore, no longer discuss this point. We may take it as granted, that David was thus rejected by his own age, that he might typify Christ. Let us now, then, return to the first clause : Christ was rejected by the builders. This was first shadowed forth in David ; for they who Avere in power counted him as con- demned and lost. The same was fulfilled in Christ ; for they who ruled in the Church, rejected him as far as they could. It might have greatly distuibed the weak, when they saw that Christ's enemies were so many, even the priests, the elders, and teachers, in whom alone the Church was con- spicuously seen. In order to remove this offence, Peter CHAP. II. 7. THE FIRST EPISTLE OF PETER. 71 reminded the faithful that this very thing had been pre- dicted by David. He especially addressed the Jews, to whom this properly applied ; at the same time, this admonition is very useful at this day. For they who arrogate to them- selves the first place of authority in the Church, are Christ's most inveterate enemies, and with diabolical fury persecute his Gospel. The Pope calls himself the vicar of Christ, and yet we know how fiercely he opposes him. This spectacle frightens the simple and ignorant. Why is this ? even because they consider not that wliat David has predicted happens now. Let us, then, remember that not those only were by this pro- phecy warned who saw Christ rejected by tlie Scribes and Pharisees ; but that we are also by it fortified against daily offences, which might otherwise upset our faith. Whenever then, we see those who glory in the title of prelates, rising up against Christ, let it come to our minds, that the stone is rejected by the builders, according to the prediction of David. And as the metaphor of building is common, when political or spiritual government is spoken of, so David calls them builders, to whom is committed the care and power of governing ; not because they build rightly, but because they have the name of builders, and possess the ordinary power. It hence follows, that those in office are not always God's true and faithful ministers. It is, therefore, extremely ridi- culous in the Pope and his followers to arrogate to them- selves supreme and indubitable authority on this sole pre- tence, that they are the ordinary governors of the Church. In the first place, their vocation to govern the Church is in no way more just or more legitimate than that of Helioga- balus to govern the empire. But though we should allow them what they unblushingly claim, that they are rightly called, yet we see what David declares respecting the ordi- nary rulers of the Church, that they rejected Christ, so that they built a stye for swine rather than a temple for God. Tlie other part follows, that all the great, proud of their power and dignity, shall not prevail, so that Christ should not continue in his own place. And a stone of stumbling. After having comforted the 72 COMMENTARIES ON CHAP. II. 8. faithful, that they would have in Clirist a firm and perma- nent foundation, though the greater part, and even the cliief men, allowed him no place in the building, he now denounces the punishment which awaits all the unbelieving, in order that they might be terrified by their example. For this purpose he quotes the testimony of Isaiah (viii. 14.) The Prophet there declares that the Lord would be to the Jews a stone of stumbling and rock of offence. This properly refers to Christ, as it may be seen from the context ; and Paul applies it to Christ, (Rom. ix. 32.) For in him the God of hosts has plainly manifested himself Here, then, the terrible vengeance of God is denounced on all the ungodly, because Christ would be to them an offence and a stumbling, inasmuch as they refused to make him their foundation. For as the firmness and stability of Christ is such that it can sustain all who by faith recumb on him ; so his hardness is so great that it will break and tear in pieces all who resist him. For there is no medium between these two things, — we must either build on him, or be dashed against him.' 8. Which stumble at the word. He points out here the manner in which Christ becomes a stumbling, even when men perversely oppose the word of God. This the Jews did ; for though they professed themselves willing to receive the Messiah, yet they furiously rejected him when presented to them by God. The Papists do the same in the present day ; they worship only the name of Christ, while they can- not endure the doctrine of the Gospel. Here Peter intimates that all who receive not Christ as revealed in the Gospel, are adversaries to God, and resist his word, and also that ' There are in this verse two quotations, one from Ps. cxviii. 22, and the other from Isa. viii. 14. Tliat from tlie Psahns is literally the Sept., and is the same as quoted in Matt. xxi. 42; Mark xii. 10; and Luke xx. 17. In all these instances it is X/Vav, and not xl^oi, according to the He- brew. It is therefore necessary to consider xara, as to. or, with respect to, as understood, a thing not unconunon in Greek. With regard to ri Ti/uh, a noun for an adjective, it refers to the stone, or to liim, in the preceding verse ; but as the metaplior of stone is still continued in this verse, it is better to retain it here, " it is precious," that is, the stone ; and especially as Christ is represented before, in verse 4, as a stone " precious" in the sight of God.— Ed. CHAP. II. 8. THE FIRST EPISTLE OF PETER. 73 Clirist is to none for destruction, but to those who, througli headstrong wickedness and obstinacy, rusli against the word of God. And this is especially what deserves to be noticed, lest our fault should be imputed to Christ ; for, as he has been given to us as a foundation, it is as it were an accidental thing that he becomes a rock of offence. In short, his pro- per office is to prepare us for a spiritual temple to God ; but it is the fault of men tliat they stumble at him, even because unbelief leads men to contend with God. Hence Peter, in order to set forth the character of the conflict, said that they were the unbelieving. Whereunto also they were appointed, or, to which they had been ordained. This passage may be explained in two ways. It is, indeed, certain that Peter spoke of the Jews ; and the common interpretation is, that they were appointed to believe, for the promise of salvation was destined for them. But the other sense is equally suitable, that they had been appointed to unbelief; as Pharaoh is said to have been set up for this end, that he might resist God, and all the reprobate are destined for the same purpose. And wliat inclines me to this meaning is tlie particle /cat (also) which is put in.^ If, however, the first view be preferred, then it is a vehement upbraiding ; for Peter does hence enhance the sin of unbelief in the people who had been chosen by God, because they I'ejected the salvation that had been peculiarly ordained for tliem. And no doubt this circum- stance rendered them doubly inexcusable, that having been called in preference to others, they had refused to hear God. ^ The most obvioiis meaning is, to consider the phrase, " who stumble at the word," as the antecedent to £-',- », "to which :" they being disobe- dient or unbelieving were destined to stumble at the word, and thereby to fall and to be broken. (Isa. viii. 14, 15.) To the believing it was pre- cious, but to the unbelieving it became the stone of stumbling ; and this stumbling is a judgment to which all the unpersuaded (literally) or the unbelieving, are destined. 1 would render the two versos thus,— " To you then who believe it is precious ; but to the unbelieving {with regard to the stone which the bviilders have rejected, the same which has become the head of the corner) even a stone of stumbling and rock of offence ; that is, to those who stumble at the word, being unbelieving ; to which also they have been appointed :" that is, according to the testimony of Scripture. — Ed. 74 COMMENTARIES ON CHAP. II. 9. But, by saying that they were appointed to believe, he refers only to their outward call, even according to the covenant which God had made generally with the whole nation. At the same time their ingratitude, as it has been said, was suiSciently proved, when they rejected the word preached to them. 9. But ye are a chosen genera- 9. Vos autem genus electum, tion, a royal priesthood, an holy regale sacerdotium, gens sancta, nation, a peculiar people ; that ye populus in acquisitionem, ut virtu- should shew forth the praises of him tes enarretis ejus qui vos ex tene- who hath called you out of darkness bris vocavit in adniirabile lumen into his marvellous light : suum : 10. Which in time past were not 10. Qui aliquando non populus, a people, but are now the people of nimc autem populus Dei, qui non God : which had not obtained mercy, consequuti eratis misericordiani, but now have obtained mercy. nunc misericordiam consequuti estis. 9. But ye are a chosen generation, or race. He again separates them from the unbelieving, lest driven by their example (as it is often the case) they should fall away from the faith. As, then, it is unreasonable that those whom God has separated from the world, should mix themselves with the ungodly, Peter here reminds tlie faithful to what great honour they had been raised, and also to what purpose they had been called. But with the same high titles which he confers on them, Moses honoured the ancient people, (Ex. xix. 6 ;) but the Apostle's object was to shew that they had recovered again, through Christ, the great dignity and lionour from which they had fallen. It is at the same time true, that God gave to the fathers an earthly taste only of these blessings, and that they are really given in Christ. ^The meaning then is, as though he had said, " Moses called formerly your fathers a holy nation, a priestly king- dom, and God's peculiar people : all tliese high titles do now far more justly belong tq_you ; therefore you ought to be- ware lest your unbelief should rob you of them.'/ In the meantime, however, as the greater part of the nation was unbelieving, the Apostle indij-ejctly sets the believing Jews in opposition to all the rest, though they exceeded them in number, as though he had said, that those *^"^ZJ?'_??l§Jll^~^^i^ArJ^'^_^^f Abraham, who_bel]eved in Christ, and that they only retained possession of all the blessings CHAP. II. 9. THE FIRST EPISTLE OF PETER. 7o which God had bj a singular privilege bestowed on the whole natToh. ^He calls them a chosen race, because God, passing by others, adopted them as it were in a special manner. They were also a holy nation ; for God had consecrated them to himself, and destined that they shoukl lead a pure and holy life. He further calls them a peculiar people, or, a people for acquisition, that they might be to him a peculiar posses- sion or inheritance ; for I take the words simply in this sense, that the Lord hath called us, that he might possess us as his own, and devoted to him. This meaning is proved by the words of Moses, " If ye keep my covenant, ye shall be to me a peculiar treasure bej-ond all other nations." (Ex. xix. 5.V /TTliere is in the royal priesthood a striking inversion of the wol^s ofMoses ; Tor he says, " a priesfly kingdom,'' but the same thing is meant. So what Peter intimated was this, '' Moses called your fathers a sacred kingdom, because the whole people enjoyed as it were a royal liberty, and from their body were chosen the priests ; both dignities were therefore joined together : but now ye are royal priests, and, indeed, in a more excellent way, because ye are, each of you, consecrated in Christ, tliat ye may be the associates of his kingdom, and partakers of his priesthood. Though, then, ' the fathers had something like to what you have, yet ye far excel them. For after the wall of partition has been pulled down by Christ, we are now gathered from every nation, and the Lord bestows tliese high titles on all whom he makes his people. 'X There is further, as to these benefits, a contrast between us and the rest of mankind, to be considered : and hence it appears more fully how incomparable is God's goodness towards us ; for he sanctifies us, who are by nature pol- luted ; lie chose us, when he could find nothing in us but filth and vileness ; he makes his peculiar possession from worthless dregs ; he confers the honour of the pi iesthood on the profane ; he brings the vassals of Satan, of sin, and of death, to the enjoyment of royal liberty. That ye should shew forth, or declare. He carefully 76 COMMENTARIES ON CHAP. II. ] 0. points out tlie end of our calling, that he might stimulate us to give the gloiy to God. And the sum of what he says is, that God has favoured us with these immense benefits and constantly manifests tliem, that his glory might by us be made known : for by praises, or virtues, he understands wisdom, goodness, power, righteousness, and everything else, in which the glory of God shines forth. And further, it be- hoves us to declare these virtues or excellencies not only by our tongue, but also by our whole life. This doctrine ought to be a subject of daily meditation, and it ought to be con- tinually remembered by us, that all God's blessings with which he favours us are intended for this end, that his glory may be proclaimed by us. We must also notice what he says, that we have been called out of darkness into God's marvellous or wonderful light ; for by these words he amplifies the greatness of divine grace. If the Lord had given us light while we were seeking it, it would have been a favour ; but it was a much greater favour, to draw us out of the labyrinth of ignorance and the abyss of darkness. We ought hence to learn what is man's condition, before he is translated into the kingdom of God. And this is what Isaiah says, " Darkness shall cover the earth, and gross darkness the people ; but over thee shall the Lord be seen, and his glory shall in thee shine forth." (Isa. Ix. 2.) And truly we cannot be other- wise than sunk in darkness, after having departed from God, our only light. See more at large on this subject in the second chapter of the Epistle to the Ephesians. 10. Which in time past were not a people. He brings for confirmation a passage from Hosea, and well accommodates it to his own purpose. For Hosea, after having in God's name declared that the Jews were repudiated, gives them a hope of a future restoration. Peter reminds us that this was fulfilled in his own age ; for the Jews were scattered here and there, as the torn members of a body ; nay, they seemed to be no longer God's people, no worship remained among them, they were become entangled in the corruptions of the lieathens ; it could not then be said otherwise of them, but that they were repudiated by the Lord. But CHAP. II. 11. THE FIRST EPISTLE OF PETER. 77 when they are gathered in Christ, from no people they really become the people of God. Paul, in Rom. ix. 26, applies also tliis prophecy to the Gentiles, and not without reason ; for from the time the Lord's covenant was broken, from which alone the Jews derived their superiority, tliey were put on a level with the Gentiles. It hence follows, that what God had promised, to make a people of no people, be- longs in common to both. Which had not obtained mercy. This was added by the Prophet, in order that the gratuitous covenant of God, by which he takes them to be his people, might be more clearly set forth ; as though he had said, " There is no other reason why the Lord counts us his people, except that he, having mercy on us, graciously adopts us.'' It is then God's gra- tuitous goodness, which makes of no people a people to God, and reconciles the alienated. 1 11. D early beloved, I beseech yo If, 11. Amici, adhortor vos tanquam as strangers and pilgrims, abbtain inquilinos et peregrines, ut absti- from fleshly lusts, which war against neatis a carnalibus desideriis, qnee the soul ; militant adversus animam ; 12. Having yoiu- conversation 12. Conversationem vestram in- honest among the Gentiles ; that, ter gentes bonam habentes, ut in whereas they speak against you as quo detrahimt de vobis tanquam evil-doers, they may, by your good maleficis, ex bonis operibus festi- Avorks, which they shall behold, glo- mantes {yd, considerantes) glorifi- rify God in the day of visitation. cent Deum in die visitaiionis. 11. As strangers, or sojourners. There are two parts to this exhortation, — that their souls were to be free within from wicked and vicious lusts ; and also, that they were to live honestly among men, and by the example of a good life not only to confirm the godly, but also to gain over the un- believing to God. And first, to call them away from the indulgence of carnal lusts, he employs this argument, that they were sojourners and strangers. And he so calls them, not because they 1 This verse is a quotation from Hos. ii. 23, only the two clauses are inverted. The Siime is quoted by Paul in Kdm. ix. 25, in tbe same in- verted form, and with this differtnce, that Pcttr follows the Hebrew, and Paul the Septuagint. The Hebrew is. " I \\\\\ have mercy upon her that had not obtained mercy;" but according to the fcrcptuagint, '• I will love her that had not been loved." The meaning is the same, thciigh the words are difierent.— 7i''f. 78 COMMENTARIES ON CHAP. II. 12. were banished from their country, and scattered into various lands, but because the children of God, wherever they may be, are only guests in this world. In the former sense, in- deed, he called them sojourners at the beginning of the Epistle, as it appears from the context ; but what he says here is common to tliem all. For the lusts of the flesh hold us entangled, when in our minds we dwell in the world, and think not that heaven is our country ; but when we pass as strangers through this life, we are not in bondage to the flesh. By the lusts or desires of the flesh he means not only those gross concupiscences which we have in common with ani- mals, as the Sophists hold, but also all those sinful passions and affections of the soul, to which we are by nature guided and led. For it is certain that eveiy thought of the flesh, that is, of unrenewed nature, is enmity against God. (Rom. viii. 7.) Which war against the soul. Here is another argument, that they could not comply with the desires of the flesh, except to their own ruin. For he refers not here to the contest described by Paul in the seventh chapter of Romans, and in the fifth of the Galatians, as he makes the soul to be an antagonist to the flesh : but what he says here is, that the desires of the flesh, whenever the soul consents to them, lead to perdition. He proves our carelessness in this respect, that while we anxiously shun enemies from whom we appre- hend danger to the body, we willingly allow enemies hurtful to the soul to destroy us ; nay, we as it were stretch forth our neck to them. 12. Your conversation. The second part of the exhorta- tion is, that they were to conduct themselves honestly towards men. What, indeed, precedes this in order is, that their minds should be cleansed before God ; but a regard should also be had to men, lest we should become a hin- drance to them. And he expressly says among the Gentiles ; for the Jews were not only hated everywhere, but were also almost abhorred. The more carefully, therefore, ought they to have laboured to wipe off the odium and infamy attached to their name by a holy life and a well-regulated con- CHAP. II. 13. THE FIRST EPISTLE OF PETER. 79 duct.^ For that admonition of Paul ought to be attended to, "To give no occasion to tliose who seek occasion." There- fore the evil speakings and the wicked insinuations of tlie ungodly ought to stimulate us to lead an upright life ; for it is no time for living listlessly and securely, when tliey sharply watch us in order to find out whatever we do amiss. That they — may glorify God. He intimates that we ought thus to strive, not for our own sake, that men may think and speak well of us ; but that we may glorify God, as Christ also teaches us. And Peter shews how this would be effected, even that the unbelieving, led by our good works, would become obedient to God, and thus by their own con- version give glory to him ; for this he intimates by the words, in the day of visitation. I know that some refer this to the last coming of Christ ; but I take it otherwise, even that God employs the holy and honest life of his people, as a preparation, to bring back the Avandering to the right way. For it is the beginning of our conversion, when God is pleased to look on us with a paternal eye ; but when his face is turned away from us, we perish. Hence the day of visitation may justly be said to be the time when he invites us to himself. 13. Submit yourselves to every 13. Subditi ergo estote omni ordinance of man for the Lords humanse ordination! propter Domi- sake : whether it be to the king, as nmn ; sive regi tanquam superemi- sujjreme ; nenti ; 14. Or unto governors, as unto 14. Sive prresidibus, tanquam iis them that are sent by him for the qui per ipsum mittuntur, in vindic- punishment of evil-doers, and for tam quidem malefieorum, laudem the praise of them that do well. vero bene agentium. 15. For so is the will of God, 15. Sic enim est voluntas Dei, that with well-doing ye may put to ut benefaciendo obstruatis ignoran- silence the ignorance of foolish men : tiam stultorum hominum : 16. As free, and not using your 16. Ut liberi, et non quasi prte- liberty for a cloak of maliciousness, textum habentes malitise, liberta- but as the servants of God. tem ; sed tanquam servi Dei. 13. Submit yourselves. He now comes to j)articular ex- hortations : and as obedience with regard to magistrates is a part of honest or good conversation, he draws this infer- > Neither " conversation" nor " honest" are suitable words. It is diffi- cult to find a proper word in English for a^nnrT^oiph, which means deport- ment, behaviour, carriage, conduct, manner of life : perhaps life would be the best word, " Having your life good among the Gentiles ;" that is, morally good (xaxiiv) right, or upright. — Ed. 80 COMMENTARIES ON CHAP. II. 13. ence as to their duty, " Submit yourselves," or, Be ye sub- ject ; for by refusing- the yoke of government, tliey would have given to the Gentiles no small occasion for reproaching them. And, indeed, the Jews were especially hated and counted infamous for this reason, because they were re- garded on account of their perverseness as ungovernable. And as the commotions which tliey raised up in the pro- vinces, were causes of great calamities, so that every one of a quiet and peaceable disposition dreaded them as the plague, — tliis was the reason that induced Peter to speak so strongly on subjection. Besides, many thought the gospel was a proclamation of such liberty, that every one might deem himself as free from servitude. It seemed an un- worthy thing that God's children should be servants, and that the heirs of the world should not have a free posses- sion, no, not even of their own bodies.. Then there was another trial, — All the magistrates were Christ's adver- saries ; and they used their own authority, so that no repre- sentation of God, whicli secures the chief reverence, appeared in them. We now perceive the design of Peter : he ex- horted the Jews, especially for these reasons, to shew respect to the civil power. To every ordinance of man. Some render the words, " to every creature ;" and from a rendering so obscure and ambiguous, much labour has been taken to elicit some meaning. But I have no doubt but that Peter meant to point out the distinct manner in which God governs man- kind : for the verb Kril^eiv in Greek, from which KTicra comes, means to form and to construct a building. Suitable, then, is the word " ordination ;" by which Peter reminds us, that God the maker of the world has not left the human race in a state of confusion, that they might live after the manner of beasts, but as it were in a building regularly formed, and divided into several compartments. And it is called a human ordination, not because it has been invented by man, but because a mode of living, well arranged and duly ordered, is peculiar to men.-^ ' The words literally are, " Submit ye to every human creation :" but, as Calvin says, the Greek verb means sometimes to form, to construct; CHAP. II. 13. THE FIRST EPISTLE OF PETER. 81 Whether it he to the king. So he calls Ca3sar, as I think, whose empire extended over all those countries mentioned at the beginning of the Epistle. For though "king" was a name extremely hated by the Romans, yet it was in use among the Greeks. They, indeed, often called him auto- crat, (avTOKpdropa ;) but sometimes he was also called by them king, (/SacrtXeu?.) But as he subjoins a reason, that he ought to be obeyed because he excelled, or was eminent or sui^reme, there is no comparison made between Cffisar and other magistrates. He held, indeed, the supreme power ; but that eminence which Peter extols, is common to all who exercise public authority. And so Paul, in Rom. xiii. ], extends it to all magistrates. Now the meaning is, that obedience is due to all who rule, because they have been raised to that honour not by chance, but by God's pro- vidence. For many are wont to inquire too scrupulously by what right power has been attained ; but we ought to be satisfied with this alone, that power is possessed and exer- cised. And so Paul cuts off the handle of useless objections when he declares that there is no power but from God. And for this reason it is that Scripture so often says, that it is God who girds kings with a sword, who raises them on high, who transfers kingdoms as he pleases. As Peter referred especially to the Roman Emperor, it was necessary to add this admonition ; for it is certain that the Romans through unjust means rather than in a legiti- mate way penetrated into Asia and subdued these countries. Besides, the Caesars, who then reigned, had possessed them- selves of the monarchy by tyrannical force. Hence Peter as it were forbids these things to be controverted, for ho shews that subjects ought to obey their rulers without hesi- and so does S°I3, to create, in Hebrew. The noun may hence he ren- dered " mstitution," what is formed. As in the second verse, so here, the Apostle, in a way almost peculiar to himself, and the reverse of what is commonly done in Scripture, uses an adjective for a noun, " human" for "of man;" and he does the same in chap. iii. 7, "the womanish weaker vessel," instead of "the woman (or wife) the weaker vessel." We may then render the words, " Submit ye to every institution of man." The reference is clearly to government. The ostensible agent in the for- mation of all governments is man ; but God is the ovcrrulcr of all things. — Ed. 82 - COMMENTARIES ON CHAP. II, l-l. tation, because they are not made eminent, unless elevated by God's hand. 14. Or unto governors, or, Whether to presidents. He designates every kind of magistrates, as though he had said, that there is no kind of government to which we ought not to submit. Ho confirms this by saying that they arc God's ministers ; for they who apply him to the king, are greatly mistaken. There is then a common reason, which extols the authority of all magistrates, that they rule by the com- mand of God, and are sent by him. It hence follows (as Paul also teaches us) that they resist God, who do not obe- diently submit to a power ordained by him. For the punishment. This is the second reason why it behoves us reverently to regard and to respect civil autho- rity, and that is, because it has been appointed by the Lord for the common good of mankind ; for we must be extremely barbarous and brutal, if the public good is not regarded by us. This, then, in short, is what Peter means, that since God keeps the world in order by the ministry of magistrates, all they who despise their authority are enemies to man- kind. Now he assumes these two things, which belong, as Plato says, to a commonwealth, that is, reward to the good and punishment to the wicked ; for, in ancient times, not only punishment was allotted to evil-doers, but also rewards to the doers of good. But though it often happens that honours are not rightly distributed, nor rewards given to the deserv- ing, yet it is an honour, not to be despised, that the good are at the least under the care and i^rotection of magistrates, that they are not exposed to the violence and injuries of the ungodly, that they live more quietly under laws and better retain their reputation, than if every one, unrestrained, lived as he pleased. In short, it is a singular blessing of God, that the wicked are not allowed to do what they like. It may, however, be objected here and said, that kings and magistrates often abuse their i^ower, and exercise tyran- nical cruelty rather than justice. Such were almost all the magistrates, when this Epistle was written. To this I answer, that tyrants and those like them, do not produce CHAP. II. 15. THE FIRST EPISTLE OF PETER. 83 such effects by their abuse, but that the ordinance of God ever remains in force, as the institution of marriage is not subverted though the wife and the liusband were to act in a way not becoming them. However, therefore, men may go astray, yet the end fixed by God cannot be changed. Were any one again to object and say, that we ought not to obey princes who, as far as tliey can, pervert the holy ordinance of God, and tlius become savage wikl beasts, while magistrates ought to bear the image of God. My reply is this, that government established by God ought to be so highly valued by us, as to honour even tyrants when in power. Tliere is yet another reply still more evident, — that there has never been a tyranny, (nor can one be imagined,) however cruel and unbridled, in which some portion of equity has not appeared ; and further, some kind of govern- ment, however deformed and corrupt it may be, is still better and more beneficial than anarchy. 15. For so is the will of God. He returns to his former doctrine, lest an occasion should be given to the unbelieving to speak evil, though he expresses less than what he had said before ; for he says only that the mouths of the foolish ought to be stopped. The phrase which he adopts, " to stop up ignorance," though it may seem harsh on account of its novelty, does not yet obscure the sense.^ For he not only calls the unbelieving foolish, but also points out the reason why they slandered, even because they were ignorant of God. But inasmuch as he makes the unbelieving to be without understanding and reason, we hence conclude, that a right understanding cannot exist without the knowledge of God. How much soever, then, the unbelieving may boast of their own acuteness, and may seem to themselves to be wise and prudent, yet the Spirit of God charges them with folly, in order that we may know that, apart from God, we cannot be really wise, as without him there is nothing perfect. But he prescribes the way in which the evil-speaking of the unbelieving is to be restrained, even by well-doing, or, 1 The word properly means to muzzle ; " that ye, by doing good, should muzzle the ignorance of foolish men ;" according to what is done to savage animals, in order to prevent them to do harm. — Ed. 84 COMMENTARIES ON CHAP. II. 16. by doing good. In this expression ho indudes all the duties of humanity and kindness which we ought to perform towards our neighbours. And in these is included obedience to magistrates, without which concord among men cannot be cultivated. Were any one to object and say, that the faith- ful can never be so careful to do good, but that they will be evil-spoken of by the unbelieving : to this the obvious answer is, that the Apostle here does not in any degree exempt them from calumnies and reproaches ; but he means that no occasion of slandering ought to be given to the unbelieving, however much they may desire it. And lest any one should further object and say, that the unbelieving are by no means worthy of so much regard that God's children should form their life to please them, Peter expressly re- minds us that w~e are bound by God's command to shut up their mouths. 16. As free. This is said by way of anticipation, that he might obviate those things which are usually objected to with regard to the liberty of God's children. For as men are naturally ingenious in laying hold on what may be for their advantage, many, at the commencement of the Gospel, thought themselves free to live only for themselves. This doting opinion, then, is wdiat Peter corrects ; and he briefly shews how much the liberty of Christians differed from un- bridled licentiousness. And, in the first place, he denies that there is any veil or pretext for wickedness, by which he intimates, that there is no liberty given us to hurt our neighbours, or to do any harm to others. True liberty, then, is that which harms or injures no one. To confirm this, he declares that those are free who serve God. It is obvious, hence, to conclude, that we obtain liberty, in order that we may more jsromptly and more readily render obedience to God ; for it is no other than a freedom from sin ; and domi- nion is taken away from sin, that men may become obedient to righteousness. In short, it is a free servitude, and a serving freedom. For as we ought to be the servants of God, that we may enjoy this benefit, so moderation is required in the use of it. In this way, indeed, our consciences become free ; but CHAP. II. 1 7. THE FIRST EPISTLE OE PETER. 85 this jirevents us not to serve God, who requires us also to be subject to men. 17. Honour all men. Love the 17. Omnes honorate, ^^fratemi- brotherhood. Fear God. Honour tatem diligite, Deum timete, regem the king-. honorate. This is a summary of what is gone before ; for he inti- mates that God is not feared, nor their just right rendered to men, excejit civil order prevails among us, and magistrates retain their authority. That he bids honour to be rendered to all, I explain thus, that none are to be neglected ; for it is a general precept, which refers to the social intercoui'se of men.^ The word honour has a wide meaning in Hebrew, and we know that the apostles, though they wrote in Greek, followed the meaning of words in the former language. Therefore, this word conveys no other idea to me, than that a regard ought to be had for all, since we ought to cultivate, as far as we can, peace and friendship with all ; there is, indeed, nothing more adverse to concord than contempt. What he adds respecting the love of brethren is special, as contrasted with the first clause ; for lie speaks of that particular love which we are bidden to have towards the household of faith, because we are connected with them by a closer relationship. And so Peter did not omit this con- nexion ; but yet he reminds us, that though brethren are to be specially regarded, yet this ought not to prevent our love from being extended to the whole human race. The word fraternity, or brotherhood, I take collectively for brethren. Fear God. I have already said that all these clauses are applied by Peter to the subject he was treating. For he means, that honour paid to kings proceeds from the fear of God and the love of man ; and that, therefore, it ought to be connected with them, as though he had said, " Whosoever fears God, loves his brethren and the whole human race as he ought, and Avill also give honour to kings.'' But, at the same time, he expressly mentions the hinrj, because that form of ^ It is better to take it in this mde sense, than to Hmit it, as some have done, to rulers or magistrates, because honour to magistrates is included in the last clause, "Honour the king." — Ed. 86 COMMENTARIES ON CHAP. IT. ] 8. government was more than any otlier disliked ;• and under it other forms are included. 18. Servants, be subject to your 18. Famuli, subjecti sint cum om- masters with all fear; not only to ni timore dominis suis, non solum the good and gentle, but also to the bonis et humanis, sed etiam pravis. froward. 19. For this is thankworthy, if a 19. Hrec enini est gratia,_ si prop- man for conscience towards God en- ter conscientiam Dei quispiam mo- dure grief, suffering AvrongfuUy. lestias ferat patiens injuste. 20. For what glory is it, if, when 20. Qualis enim gloria, si quum ye be bufleted for your faults, ye peccantes alapis csedemini, suffertis ? shall take it patiently ? but if, when sed si bene facientes et in aliis ye do well, and sutler for it, ye take affecti suffertis, haec gratia apud it patiently, this is acceptable with Deum. God. 18. Servants, he subject Though this is a particular ad- monition, 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.^ 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 {o(f)6aX/xoSov\e[a, Col. iii. 21,) as Paul calls it, is the opposite of this fear ; and further, if servants clamour 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 under- stood. For subjection due to men is not to be so far ex- tended as to lessen the authority of God. Then servants are to be subject to their masters, only as far as God per- mits, or as far as the altars, as they say. But as the word here is not BovXot, slaves, but olKCTai, domestics, we may un- derstand the free as well as the bond servants to be meant, though it be a diiference of little moment. Not only to the good. Though as to the duty of servants ' The word for "servants," oIxiTai, properly means "domestics," or household servants. They are mentioned as they came more in contact •with their masters, and were more Uable to be ill-treated. — Ed. CHAP, If. 19. THE FIKST EPISTLE OF PETEK. 87 to obey their masters, it is wliolly 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 ser- vants, 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.^ It is a wonder what could have induced an interpreter to change one Greek word for another, and render it " way- ward.'' 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 ex- ercise. This passage, then, shews how boldly they trifle with the Word of God. 19. For this is thankworthy. The word grace or favour, has the meaning of praise ; for he means that no grace or praise shall be found before God, if we bear the punishment which we have by our faults deserved ; but that they who patiently bear injuries and wrongs are worthy of pra;ise and accepted by God.^ To testify that it was acceptable to God, when any one from conscience towards God persevered in doing his duty, though unjustly and unworthily treated, was at that time verj'- necessary ; for the condition of servants was very ' " Good," ayuhTs, the kind, benevolent ; " gentle," l^riuxiffiv, the yield- ing, mild, patient ; '• froward," o-koXioTs, the crooked, perverse, untoward, those of a cross disposition, self-willed, and hence cruel, being neither kind nor meek. — Ed. ' Literally, " this is favour," that is, with God, as at theend of the next verse. To "find favour with God" is a similar phrase, Luke i. 30, which means to find acceptance with him. We may render the words, " This is acceptable :" with whom acceptable, is afterwards explained, f^o the word rn in Hebrew means a favourable acceptance, or approbation, fcjee Gen. vi. 8; xxxii. 5. — Ed. 88 COMMENTARIES ON CHAP. II. 1 9. hard : they Avere counted no better than cattle. Such in- dignity might have driven them to despair ; tlie only thing left for them was to look to God. For conscience towards God means this, that one performs his duty, not from a regard to men, but to God. For, when a wife is submissive and obedient to her husband, in order to please him, she has her reward in this world, as Christ says of the ambitious, who looked to the praise of men, (Matt. vi. 16.) The same view is to be taken of other cases : When a son obeys his father in order to secure his favour and bounty, he will have his reward from his father, not from God. It is, in short, a general truth, that what we do is approved by God, if our object be to serve him, and if we are not influenced by a regard to man alone. Moreover, he who considers that lie has to do with God, must necessarily endeavour to overcome evil with good. For, God not only requires that we should be such to every one as he is to us, but also that we should be good to the unworthy and to such as persecute us. It is not, however, an assertion without its difficulty, when he says, that there is nothing praiseworthy in him who is justly punished ; for, when the Lord punishes our sins, patience is certainly a sacrifice of sweet odour to him, that is, when we bear with a submissive mind our punishment. But to this I reply, that Peter does not here speak simply but comparatively ; for it is a small and slender praise to bear with submission a just iiunishment, in comparison with that of an innocent man, who willingly bears the wrongs of men, only because he fears God. At the same time he seems indirectly to refer to the motive ; because they who suffer punishment for their faults, are in- fluenced by the fear of men. But the reply already given is sufficient. 21. For even hereunto -were ye 21. In hoc enim vocati estis; called : because Christ also suffered quoniam Christus qnoque passus est for us, leaving us an example, that pro vobis, relinquens vobis exem- ye should follow his steps : plum, ut sequereniini vestigia ejus : 22. Who did no sin, neither was 22. Qui quum peccatura non fe- guile found in his mouth : cisset, nee inventus esset dolus in ore ejus ; 2.3 Who, when he was reviled, 23. Quum jjrobro afficeretur, non CHAP. II. 21. THE FIRST EPISTLE OF PETER. 89 reviled not again ; when be siiftered, regerebat ; quum pateretiir, non he threatened not ; but committed comminabatur ; causam vero com- MmseJf to him that judgeth righte- mendabat ei qui juste judicat. ously : 21. For even hereunto tuere ye called. For tliougli his discourse was respecting servants, yet this passage ought not to be confined to that subject. For the Apostle here reminds all the godly in common as to what the con- dition of Christianity is, as though he had said, that we are called by the Lord for this end, patiently to bear wrongs ; and as he says in another place that we are appointed to this. Lest, however, this should seem grievous to us, he consoles us with the example of Christ. Nothing seems more unworthy, and therefore less tolerable, than undeser- vedly to suffer ; but when we turn our eyes to the Son of God, this bitterness is mitigated ; for who would refuse to follow him going before us ? But we must notice the words, Leaving us an examj^le} For as he treats of imitation, it is necessary to know what in Christ is to be our example. He walked on the sea, he cleansed the leprous, he raised the dead, he restored sight to the blind : to try to imitate him in these things would be absurd. For when he gave these evidences of his power, it was not his object that we should thus imitate him. It has hence happened that his fasting for forty days has been made without reason an example ; but what he had in view was far otherwise. We ought, therefore, to exercise in this respect a right judgment ; as also Augustine somewhere reminds us, when explaining the following passage, " Learn of me, for I am meek and lowly in heart."' (Matt. xi. 29.) And the same thing may be learnt from the words of Peter; for he marks the difference by saying that Christ's patience is what we ought to follow. This subject is handled more at large by Paul in Romans viii. 29, where he teaches us that all the children of God are foreordained to be made ' Calvin has "you" instead of "us," and has also "you" after "suf- fered." The authority as to MSS. is nearly equal ; but the verse reads better with having "you" in both instances, as the verb "follow" is in the second person plural, "that ye may follow in his footsteps." The word for " example" is v'mypafifiev, a copy set before scholars to be imitated, and may be rendered " a pattern." — Ed. 90 COMMENTARIES ON CHAP. 11. 23. conformable to the image of Christ, in order that he might be the first-born among many brethren. Hence, that we may live with him, we must previously die with him. 22. Who did no sin. This belongs to the present sub- ject ; for, if any one boasts of his own innocence, he must know that Christ did not suffer as a malefactor. He, at the same time, shews how far we come short of what Christ was, when he says, that there was no guile foundin liis mouth; for he who offends not by his tongue, says James, is a perfect man. (James iii. 2.) He then declares that there was in Christ the highest perfection of innocency, such as no one of us can dare claim for himself It hence appears more fully how unjustly he suffered beyond all others. There is, therefore, no reason why any one of us should refuse to suffer after his example, since no one is so conscious of having acted rightly, as not to know that he is imperfect. 23. When he was reviled, or, reproached. Here Peter points out what we are to imitate in Christ, even calmly to bear wrongs, and not to avenge wrongs. For such is our disposition, that when we receive injuries, our minds imme- diately boil over with revengeful feelings ; but Christ ab- stained from every kind of retaliation. Our minds, there- fore, ought to be bridled, lest we should seek to render evil for evil. But committed himself, or, his cause. The word cause is not expressed, but it is obviously understood. And Peter adds this for the consolation of the godly, that is, that if they patiently endured the reproaches and violence of the wicked, they would have God as their defender. For it would be a very hard thing for us, to be subjected to the will of the ungodly, and not to have God caring for our wrongs. Peter, therefore, adorns God with this high attri- bute, that hejudgeth righteously, as though he had said, " It behoves us calmly to bear evils ; God in the meantime will not neglect what belongs to him, but will shew himself to be a righteous judge." However wanton then the ungodly may be for a time, yet they shall not be unpunished for the wrongs done now to the children of God. Nor is there any cause for tlie godly to fear, as though they were with- CHAP. 11. 28. THE FIRST EPISTLE OF PETER. 91 out any protection ; for since it belongs to God to defend them and to undertake their cause, they are to possess their souls in patience. Moreover, as this doctrine brings no small consolation, so it avails to allay and subdue the inclinations of the flesh. For no one can recumb on the fidelity and protection of God, but he who in a meek spirit waits for his judgment ; for he who leaps to take vengeance, intrudes into what be- longs to God, and suflers not God to perform his own oflice. In reference to this Paul says, " Give place tO wrath,'' (Rom. xii. 19 ;) and thus he intimates that the way is closed up against God that he might not himself judge, when we anticipate him. He then confirms what he had said by the testimony of Moses, "Vengeance is mine." (Deut. xxxii. 35.) Peter in short meant this, that we after the example of Christ shall be more prepared to endure injuries, if we give to God his own honour, that is, if we, believing him to be a righteous judge, refer our right and our cause to him. It may however be asked, How did Christ commit his cause to the Father ; for if he required vengeance from him, this he himself says is not lawful for us ; for he bids us to do good to those who injure us, to pray for those who speak evil of us. (Matt. v. 44.) To this my reply is, that it ap- pears evident from the gospel-history, that Christ did thus refer his judgment to God, and yet did not demand venge- ance to be taken on his enemies, but that, on the contrary, he prayed for them, " Father," he said, " forgive them." (Luke xxiii. 34.) And doubtless the feelings of our flesh are far from being in unison with the judgment of God. That any one then may commit his cause to him who judg- eth righteously, it is necessary that he should first lay a check on himself, so that he may not ask anything incon- sistent with the righteous judgment of God. For they who indulge themselves in looking for vengeance, concede not to God his oflice of a judge, but in a manner wish him to be an executioner. He then who is so calm in his spirit as to wish his adversaries to become his friends, and endeavours to bring them to the right way, rightly commits to God his own cause, and his prayer is, " Thou, 0 Lord, knowest my 92 COMMENTARIES ON CHAP. II. 24. heart, how I wish them to be saved who seek to destroy me : were they converted, I shoukl congratulate them ; but if they continue obstinate in their wickedness, for I know that thou watchcst over my safety, I commit my cause to thee/' This meekness was manifested by Christ ; it is then the rule to be observed by us. 24. Who his own self bare our 24. Qui peecata nostra ipse per- sins in his ov,n body on the tree, tulit in corpore suo super lignum, that we, being dead to sins, should ut peccatismortui,justiti8e vivamus : live unto righteousness : by whose cujus livori sanati estis. strijies ye were healed. 25. For ye were as sheep going 25. Eratis enim tanquam eves astray ; but are now returned imto errantes ; sed conversi estis nunc ad the Shepherd and Bishop of your Pastorem et Episcopiim animarum souls. vestrarum. Had he commended nothing in Clirist's death except as an example, it would have been very frigid : he therefore refers to a fruit much more excellent. There are then three things to be noticed in this passage. The first is, that Christ by his death has given us an example of patience ; the second, that by his death he restored us to life ; it hence follows, that we are so bound to him, that we ought cheer- fully to follow his example. In the third place, he refers to the general design of his death, that we, being dead to sins, ought to live to righteousness. And all these things con- firm his previous exhortation. 24. Who his own self hare our sins. This form of speak- ing is fitted to set forth the efficacy of Christ's death. For as under the Law, the sinner, that he might be released from guilt, substituted a victim in his own jilace ; so Christ took on himself the curse due to our sins, that he might atone for them before God. And he expressly adds, on the tree, because he could not offer such an exj)iation except on the cross. Peter, therefore, well expresses the truth, that Christ's death was a sacrifice for the expiation of our sins ; for being fixed to the cross and offering liimself a victim for us, he took on himself our sin and our punishment. Isaiah, from whom Peter has taken the substance of his doctrine, employs various forms of expression, — that he was smitten by God's hand for our sins, that he was wounded for our iniquities, that he was afflicted and broken for our sake. CHAP. II. 24, THE FIRST EPISTLE OF PETER. 93 that the chastisement of our peace was laid on him. But Peter intended to set forth tlie same thing by the words of this verse, even that we are reconciled to God on this con- dition, because Christ made himself before his tribunal a surety and as one guilty for us, that he might suffer the punishment due to us. This great benefit the Sophists in their schools obscure as much as they can; for they prattle that by the sacrifice of the death of Christ we are only freed after baptism from guilt, but that punishment is redeemed by satisfactions. But Peter, when he says that he bore our sins, means that not only guilt was imputed to him, but that he also suff"ered its punishment, that he might thus be an expiatory victim, according to that saying of the Prophet, " The chastisement of our peace was upon him." If they object and say, that this only avails before baptism, the context here disproves them, for the words are addressed to the faithful. But this clause and that which follows, hy whose stripes ye were healed, may be also applied to the subject in hand, that is, that it behoves us to bear on our shoulders the sins of others, not indeed to expiate for them, but only to bear them as a burden laid on us. Being dead to sins} He had before j)ointed out another end, even an example of patience ; but here, as it has been stated, it is made more manifest, that we are to live a holy and righteous life. The Scripture sometimes mentions both, that is, that the Lord tries us with troubles and adversities, that we might be conformed to the death of Christ, and also that the old man has been crucified in the death of Christ, that we might walk in newness of life. (Phil. iii. 10; 1 Or, " Being- freed from sins :" a.'z-oyiv'oy.ivoi, being away from, having departed from, or, being removed from. Beza renders it " being separated from." Freedom from the power or dominion of sin seems more expressly to be intended, as the end of this freedom is, that we may live to righte- ousness : the end of forgiveness on the other hand is, that we may have peace with God. Beza, Estins, Grotins, and Scott, take this view of the sentence. The subject in hand is not the removal of guilt, but holiness of life, and Clirist in his sutTerings is set forth as the pattern to us. Then in what follows, our diseased state and our wandering from the right way, are the things referred to. Christ's death was intended to answer two great ends, — to remove guilt and to remove or to destroy sin in us. The latter is the subject of this passage. — Ed. 94 COMMENTAKIES ON CHAP. II. 25. Rom. vi. 4.) At the same time, this end of which he speaks, differs from the former, not onlj as that which is general from what is particular ; for in patience there is simplj an example ; but when ho says that Christ suffered, that we being dead to sins should live to righteousness, he inti- mates that there is power in Christ's death to mortify our flesh, as Paul explains more fully in the sixth chapter of the Epistle to the Romans. For he has not only brought this great benefit to us, that God justifies us freely, by not im- puting to us our sins ; but he also makes us to die to the world and to the flesh, that we may rise again to a new life: not that one day makes complete this death ; but wherever it is, the death of Christ is efficacious for the expiation of sins, and also for the mortification of the flesh. 25. For ye were as sheep. This also has Peter borrowed from Isaiah, except that the Prophet makes it a universal statement, " All we like sheep have gone astray." (Isaiah liii. 6.) But on the word sheep there is no particular stress ; he indeed compares us to sheep, but the emphasis is on what the Prophet adds, when he says that every one had turned to his own way. The meaning then is, that we are all going astray from the way of salvation, and proceeding in the way of ruin, until Christ brings us back from this w^andering. And this appears still more evident from the clause which follows, hut are noiu returned to the Shepherd, &c. ;^ for all who are not ruled by Christ, are wandering like lost sheep in the ways of error. Thus, then, is condemned the whole wisdom of the world, which does not submit to the govern- ment of Christ. But the two titles given here to Christ are re- markable, that he is the Shepherd and Bishop ofsoids. There is then no cause to fear, but that he will faithfully watch over the safety of those who are in his fold and under his care. And it is his office to keej) us safe both in body and > I -would render the clause thus, " But you have been now restored," that is, from your wandering, " to the shepherd and the bishop (or, over- seer) of your souls." Macknight thinks, that our Lord took the title of shepherd in order to shew that he is the person foretold in Ezek. xxxiv. 23, and that Peter alludes, in calling him bishop or overseer, to the eleventh verse of that chapter, the latter clause of which, according to the Sept. is, " I will oversee them," (l-rio-Ki^of/.a!.) — Ed. CHAP. III. 1-4. THE FIRST EPISTLE OF PETER. 95 soul ; yet Peter mentions onlj souls, because this celestial Shepherd keeps us under his own spiritual protection unto eternal life. CHAPTER III. 1. Likewise, ye wives, be in sub- jection to your own husbands : that, if any obey not the word, they also may without the word be won by the conversation of the wives ; 2. While they behold your chaste conversation coupled with fear. 3. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel ; 4. But let it he the hidden man of the heart, in that which is not cor- ruptible,eDC?i the ornament of a meek and quiet spirit, which is in the sight of God of great price. 1. Similiter mulieres subjecta^ sint propriis maritis ; ut etiam siqui sunt increduli sermoni, per uxorum conversationem absque sermone lu- crifiant ; 2. C'onsiderantes puram (vel, cas- tam) vestram in timore conversati- onem ; 3. Quarum ornatus sitnonexter- nus, in plicatura capillorum et cir- cumpositione aiu-i, aut palliorum aniictu ; 4. Sed interior cordis homo, qui in incorruptione situs est placidi et quieti spiritus, qui spiritus coram Deo pretiosus est (yel, quod est cor- am Deo pretiosum.) He proceeds now to another instance of subjection, and bids wives to be subject to their husbands. And as those seemed to have some pretence for shaking off tlie yoke, who were united to unbelieving men, he expressly reminds them of their duty, and brings forward a particular reason why they ought the more carefully to obey, even that they might b}^ their probity allure their husbands to the faith. But if wives ought to obey ungodly husbands, with much more promptness ought they to obey, who have believing hus- bands. But it may seem strange that Peter should say, that a husband might be gained to the Lord without the word; for why is it said, that " faith cometh by hearing ?" Rom. x. 1 7. To this I reply, that Peter's words are not to be so under- stood as though a holy life alone could lead the unbelieving to Christ, but that it softens and pacifies their minds, so that they might have less dislike to religion ; for as bad ex- amples create offences, so good ones afford no small help. Tlien Peter shews that wives by a holy and pious life could 96 COMMENTARIES ON CHAP. III. 3. do SO miicli as to prepare their husbands, without speaking to them on religion, to embrace the faith of Christ. 2. While they behold. For minds, however alienated from the true faith, are subdued, when they see the good conduct of believers ; for as they understood not the doctrine of Christ, they form an estimate of it by our life. It cannot, then, be but that they will commend Christianity, which teaches purity and fear. 3. Whose adorning. The other part of the exhortation is, that wives are to adorn themselves sparingly and modestly : for we know that they are in this respect much more curious and ambitious than they ought to be. Then Peter does not without cause seek to correct in them this vanity. And though he reproves generally sumptuous or costly adorning, yet he points out some things in particular, — that they were not artificially to curl or wreath their hair, as it was usually done by crisping-pins, or otherwise to form it according to the fashion ; nor were they to set gold around their head : for these are the things in which excesses especially appear. It may be now asked, whether the Apostle wholly con- demns the use of gold in adorning the body. Were any one to urge these words, it may be said, that he prohibits preci- ous garments no less than gold ; for he immediately adds, the 'putting on of apimrel, or, of clothes. But it would be an immoderate strictness wholly to forbid neatness and elegance in clothing. If the material is said to be too sump- tuous, the Lord has created it ; and we know that skill in art has proceeded from him. Then Peter did not intend to condemn every sort of oi'nament, but the evil of vanity, to which women are subject. Two things arc to be regarded in clothing, usefulness and decency ; and what decency re- quires is moderation and modesty. Were, then, a woman to go forth with her hair wantonly curled and decked, and make an extravagant display, her vanity could not be ex- cused. They who object and say, that to clothe one's-self in this or that manner is an indifferent thing, in Avhich all are free to do as they please, may be easily confuted ; for excessive elegance and superfluous display, in short, all ex- cesses, arise from a corrupted mind. Besides, ambition. CHAP. III. 4. THE FIRST EPISTLE OF PETER. 97 pride, affectation of display, and all things of this kind, are not indifferent things. Therefore they whose minds are purified from all vanity, will duly order all things, so as not to exceed moderation. 4. But let it be the hidden man of the heai't. The con- trast here ought to be carefully observed. Cato said, that they who are anxiously engaged in adorning the body, neglect the adorning of the mind : so Peter, in order to re- strain this desire in women, introduces a remedy, that they are to devote themselves to the cultivation of their minds. The word heart, no doubt means the whole soul. He at the same time shews in what consists the spiritual adorning of women, even in the incorritptness of a meek and quiet spirit. " Incorruptness,"' as I think, is set in opposition to things which fade and vanish away, things which serve to adorn the body. Therefore the version of Erasmus departs from the real meaning. In short, Peter means that the ornament of the soul is not like a fading flower, nor consists in van- ishing splendour, but is incorruptible. By mentioning a quiet and a tranquil spirit, he marks out what especially belongs to women ; for nothing becomes them more than a placid and a sedate temper of mind.^ For we know how outrageous a being is an imperious and a self-willed woman. And further, nothing is more fitted to correct the vanity of which Peter speaks than a placid quietness of spirit. What follows, that it is in the sight of God of great jjr ice, may be referred to the whole previous sentence as well as to the word sjnrit ; the meaning indeed will remain the same. For why do women take so much care to adorn themselves, except that they may turn the eyes of men on themselves ? But Peter, on the contrary, bids them to be more anxious for what is before God of a great price. " 5. For after this manner in the 5. Sic enim aliquando et sanctfe old time the holy women also, who niulieres quse sperabant in Dtum, 1 The best construction is to regard " adorning," or ornament, as imder- stood after " incorruptible :" " But the hidden man of the heart, clothed in (or with) the incorrupt- ible adorning of a mild and quiet spirit." '• Mild" or meek, not given to passion or wrath, patient, not proud nor arrogant ; " quiet," peaceable, not garrulous, not turbulent, nor given to strife and contention. — Ed. 98 COMMENTARIES ON CHAP. III. 6. trusted in God, adorned themselves, ornabant seipsas, subjectse propriis being in subjection unto their own maritis : husbands : 6. Even as Sarah obeyed Abra- 0. Quemadmoduni et Sara obe- ham, calling him lord: whose daugh- diebat Abrahre, dominum ipsum ap- ters ye are as long as ye do well, and pellans, cujus filise estis factte, si are not afraid with any amaze- benefeceritis, et non terreamini idlo raent. pavore. He sets before tliem the examjjle of pious women, who sought for spiritual adorning rather than outward meretri- cious ornaments. But he mentions Sarah above all others, who, having been the mother of all the faithful, is especially worthy of honour and imitation on the part of her sex. Moreover, he returns again to subjection, and confirms it by the example of Sarah, who, according to the words of Moses, called her husband ]jord. (Gen. xviii. 12.) God, indeed, does not regard such titles ; and it may sometimes be, that one especially petulant and disobedient should use such a word with her tongue ; but Peter means, that Sarah usually spoke thus, because she knew that a command had been given her by the Lord, to be subject to her husband. Peter adds, that they who imitated her fidelity would be her daughters, that is, reckoned among the faithful. 6. And are not afraid. The weakness of the sex causes women to ])e susi^icious and timid, and therefore morose ; for tliey fear lest by their subjection, they should be more reproachfully treated. It was this that Peter seems to have had in view in forbidding them to be disturbed by any fear, as though he had said, " Willingly submit to the authority of your husbands, nor let fear prevent your obedience, as though your condition would be worse, were you to obey." The words may be more general, " Let them not raise uj) commotions at home." Por as they are liable to be fright- ened, they often make much of a little thing, and thus dis- turb themselves and the family. Others think that the timidity of Avomen, which is contrary to faith, is generally reproved, as though Peter exhorted them to perform the duties of their calling with a courageous and intrepid spirit. However, the first explanation is what I prefer, though the last does not diifer much from it.^ ' The words are, " Whose daughters ye become, when ye do well and CHAP. III. 7. THE FIRST EPISTLE OF PETER. 99 7. Likewise, ye husbands, dwell 7. Viri similiter cohabitent secun- witli them according to knowledge, dum scientiani, tanquam infirniiori giving honour unto the wife, as unto vasi, muliebri impertientes lionorem, the weaker vessel, and as being heirs tanquam etiam coharedes gratia; together of the grace of life ; that vitpe {veJ, niultiplicis gratise et vita?,) your prayers be not hindered. ne preces vestrse interrumpantur, 7. Likewise, ye husbands, diuell with them. From hus- bands he requires prudence ; for dominion over their wives is not given them, except on this condition, that they exer- cise authority prudently. Then let husbaiids remember that tliey need j^rudence to do rightly their duty. And doubt- less many foolish things must be endured by them, many unpleasant things must be borne with ; and they must at the same time beware lest their indulgence should foster folly. Hence the admonition of Peter is not in vain, that the husbands ought to cohabit with them as with a weaker vessel. Part of the prudence which he mentions, is, that the husbands honour their wives. For nothing destroys the friendship of life more than contempt ; nor can we really love any but those whom we esteem ; for love must be con- nected with res23ect. Moreover, he employs a twofold argument, in order to persuade husbands to treat their wives honourably and kindly. The first is derived from the weakness of the sex ; the other, from the honour with which God favours them. Tliese things seem indeed to be in a manner contrary, — that honour ought to be given to wives, because they are weak, and because they excel ; but these tilings well agree together where love exists. It is evident, that God is despised in his gifts, except we honour those on whom he has conferred any excellency. But when we consider that we are mem- bers of the same body, we learn to bear with one another, and mutually to cover our infirmities. This is what Paul means when he says that greater honour is given to the weaker members, (1 Cor. xii. 28 ;) even because we are more careful in protecting them from shame. Then Peter does fear no terror." Terror here stands for what ten-ifies. The paraphrase of Macknight seems to give the real and simple meaning of the passage, " Whose daughters ye Christian Avomen have become, by behaving well towards your husbands, and not being frightened to actions contrary to your religion through fear of displeasing them." 100 COMMENTARIES ON CHAP. Til. 7; not without reason command that women slioukl be cared for, and that they should be honoured with a kind treat- ment, because they are weak. And then as we more easily forgive children, when they offend through inexperience of age ; so the weakness of the female sex ought to make us not to be too rigid and severe towards our wives. The word vessel, as it is well known, means in Scripture any sort of instrument. Being heirs together (or co-heirs) of the grace of life. Some copies have " of manifold grace ;" others, instead of " life/' have the word " living." Some read " co-heirs" in the da- tive case, which makes no difference in the sense. A con- junction is put by others between manifold grace and life ; which reading is the most suitable.^ For since the Lord is pleased to bestow in common on husbands and wives the same graces, he invites them to seek an equality in them ; and we know that those graces are manifold in which wives are pai'takers with their husbands. For some belong to the present life, and some to God's spiritual kingdom. He after- wards adds, that they are co-heirs also of life, which is the chief thing. And though some are strangers to the hope of salvation, yet as it is offered by the Lord to them no less than to their husbands, it is a sufficient honour to the sex. That your prayers he not hindered. For God cannot be rightly called upon, unless our minds be calm and peaceable. Among strifes and contentions there is no place for prayer. Peter indeed addresses the husband and the wife, when he bids them to be at peace one with another, so that they might with one mind pray to God. But we may hence gather a general doctrine — that no one ought to come to God except he is united to his brethren. Then as this reason ought to restrain all domestic quarrels and strifes, in order that each one of the fVimily may pray to God ; so in common life it ought to be as it were a bridle to check all contentions. For we are more than insane, if we knowingly and wilfully close up the way to God's presence by prayer, since this is the only asylum of our salvation. • The received text is the most approved, and there is no different read- ing of any importance. — Ed, CHAP. III. 8. THE FIRST EPISTLE OF PETER. 101 Some give this explanation, that an intercourse with the wife ought to be sparing and temperate, lest too much in- dulgence in this respect should prevent attention to prayer, according to that saying of Paul, " Defraud not one another, unless by consent for a time, that ye ma}"" give yourselves to fasting and prayer." (1 Cor. vii. 5.) But the doctrine of Peter extends wider : and then Paul does not mean that prayers are interrupted by mutual cohabitation. Therefore the explanation which I have given ought to be retained. 8. Finally, be ye all of one mind, 8. Denique sitis omnes idem sen- having compassion one of another ; tientes, conipatientes, fraterne vos love as brethren, be pitiful, be cour- diligentes, misericordes, humiles ; teous : 9. Not rendering evil for evil, or 9. Non reddentes malum pro ma- railing for railing : but contrariwise lo, vel convitium pro convitio ; imo blessing ; knowing that ye are there- potius benedicentes, scientes quod in unto called, that ye should inherit hoc vocati sitis, ut benedictionem a blessing. hereditate consequamini. Now follow general precepts which indiscriminately belong to all.^ Moreover he summarily mentions some things which ' In the previous statements of particular duties belonging to various relations in life, the duty of masters towards their servants is omitted. Some have hence inferred that there were no masters who were Christians among those to whom Peter wrote. But this could not have been the case, and for this reason, because Paul, in his Epistles to the Ephesians and Co- lossians, expressly specifies the duty of masters towards their servants ; and Ephesus and Colosse were included in Asia Minor, and it was to Christians scattered throughout that country that Peter wrote his Epistle. But this omission is somewhat singular. At the same time, though the master's duty is not specifically mentioned, we may yet consider this verse as having a special reference to masters, as sympathy, brotherly love, and compassion or commiseration, are here inculcated. The construction of the whole passage, beginning at the 17th verse of the last chapter, and ending at the 12th of this (for at the 13th of this, he resumes the subject he left off at the end of the 16th of the last) deserves to be noticed. " Honour all," is the injunction which he afterwards exem- plifies as to servants, wives, and husbands ; for the construction is " Ho- nour all — the servants being subject, &c. — in like manner, the wives being subject, &c. — in like manner, the husbands, cohabiting according to know- ledge, giving honour, &c." Then follows this verse in the same form, '• And finally, all being of one mind, sympathizing, loving the brethren, compassionate, friendly-minded (or humble-minded,) not rendering, &c." And thus he proceeds to the end of the r2th verse. Afterwards he resumes the subject respecting the treatment the Christians met with from the world. May we not then conclude, that as the duty of masters does not come under the idea of honouring, he did not specifically mention tiiem, but referred only to the spirit and temper ihey ought to have exhibited ? — Ed. 102 COMMENTARIES ON CHAP. III. 9. are especially necessary to foster friendship and love. The first is, Be ye all of one mind, or, think ye all the same thing. For though friends are at liberty to think diiferently, yet to do so is a cloud which obscures love ; yea, from this seed easily arises hatred. Sympathy (crvfjiTrdOeia) extends to all our faculties, when concord exists between us ; so that every one condoles with us in adversity as well as rejoices with us in prosperity, so that every one not only cares for himself, but also regards the benefit of others. What next follows, Love as brethren, belongs peculiarly to the faithful ; for where God is known as a Father, there only brotherhood really exists. Be pitiful, or merciful, which is added, means that we are not only to help our brethren and relieve their miseries, but also to bear with their infirmities. In what follows there are two readings in Greek ; but what seems to me the most probable is the one I have put as the text ; for we know that it is the chief bond to preserve friendship, when every one thinks modestly and humbly of himself ; as there is nothing on the other hand which pro- duces more discords than when we think too highly of our- selves. "Wisely then does Peter bid us to be humble-minded {ra7r€tvo(j)pov€<{,) lest pride and haughtiness should lead us to despise our neighbours.-^ 9. Not rendering evil for evil. In these words every kind of revenge is forbidden ; for in order to preserve love, we must bear with many things. At the same time he does not speak here of mutual benevolence, but he would have us to endure wrongs, when provoked by ungodly men. And though it is commonly thought that it is an instance of a weak and abject mind, not to avenge injuries, yet it is counted before God as the highest magnanimity. Nor is it indeed enough to abstain from revenge ; but Peter requires also that we should pray for those who reproach us ; for to hless here means to pray, as it is set in opposition to the second clause. But Peter teaches us in general, that evils are to be over- come by acts of kindness. This is indeed very hard, but we ought to imitate in this case our heavenly Father, who makes ^ Griesbach has given the preference to ru^uyoip^ovs;, and has introduced it into the text. — Ed. CHAP. III. 9. THE FIRST EPISTLE OF PETER. 103 his sun to rise on the unworthy. Wliat the sophists imagine to be the meaning, is a futile evasion ; for when Christ said, " Love your enemies,'' he at the same time confirmed his own doctrine by saying, " That ye might be the children of God." Knowing that ye are thereunto called. He means that this condition was required of the faithful when they were called by God, that they were not only to be so meek as not to retaliate injuries, but also to bless those who cursed them ; and as this condition may seem almost unjust, he calls tlieir attention to the reward ; as though he had said, that there is no reason why the faithful should complain, because their wrongs would turn to their own benefit. In short, he shews how much would be the gain of patience ; for if we sub- missively bear injuries, the Lord will bestow on us his blessing. The verb, Kkrjpovoixetv, to inherit, seems to exj)ress perpe- tuity, as though Peter had said, that the blessing would not be for a short time, but perpetual, if we be submissive in bearing injuries. But God blesses in a way difterent from men ; for we express our wishes to him, but he confers a blessing on us. And on the other hand, Peter intimates that they who seek to revenge injuries, attempt what will yield them no good, for they thus deprive themselves of God's blessing. 10. For he that will love life, and 10. Qui enim vult vitam diligere, see good days, let him refrain his et videre dies bonos, contineat lin- tongue from evil, and his lips that guam suam a malo, et labia sua, ne they speak no guile : Icquantur dolum ; 11. Let him eschew evil, and do 11. DecUnet a malo et faciat bo- good ; let him seek peace, and en- num, quserat pacem et persequatur sue it. earn : 12. For the eyes of the Lord are 12. Quoniam oculi Domini super over the righteous, and his ears are justos, et aures ejus in preces eorum ; open unto their prayers : but the face vidtus autem Domini super facientes of the Lord is against them that do mala. evil. 13. And who ts he that will harm 13. Et quis est qui vobis male you, if ye be followers of that which faciat, si boni semuli sitis ? is good ? 14. But and if ye suffer for right- 14. Verum etiam si patiamiui eousness' sake, happy are ye : and propter justitiam, beati ; timorem be not afraid of their terror, neither vero eorum ne timeatis neque tur- be troubled ; bemini ; 104 COMMENTARIES ON CHAP. III. 10-12. 15. But sanctify the Lord God in 15. Sed Dominum exercituum your hearts. sanctificate in cordibus vestris. 10. For lie. He confirms the last sentence by the testi- mony of David. The passage is taken from the thirty-fourth Psalm, where the Spirit testifies that it will be well with all who keep themselves from all evil-doing and wrong-doing. The common feeling indeed favours what is very different ; for men think that they expose themselves to the insolence of enemies, if they do not boldly defend themselves. But the Spirit of God promises a happy life to none except to the meek, and those who endure evils ; and we cannot be happy except God prospers our ways ; and it is the good and the benevolent, and not the cruel and inhuman, that he will favour. Peter has followed the Greek version, though the differ- ence is but little. David's words are literally these, — " He who loves life and desires to see good days," &c. It is indeed a desirable thing, since God has placed us in this world, to pass our time in peace. Then, the way of obtaining this bless- ing is to conduct ourselves justly and harmlessly towards all. The first thing he points out are the vices of the tongue ; which are to be avoided, so tliat we may not be contumeli- ous and insolent, nor speak deceitfully and with duplicity. Then he comes to deeds, that we are to injure none, or cause loss to none, but to endeavour to be kind to all, and to exercise the duties of Immanity. 11. Let him seek peace. It is not enough to embrace it when offered to us, but it ought to be followed when it seems to flee from us. It also often happens, that when we seek it as much as we can, others will not grant it to us. On account of these diffictilties and hindrances, he bids us to seek and pursue it. 12. For the eyes of the Lord are over the righteous, or, on the righteous. It ought to be a consolation to us, sufficient to mitigate all evils, that we are looked upon by the Lord, so that he will bring us help in due time. The meaning then is, that the prosperity which he has mentioned depends on the protection of God ; for were not the Lord to care for his people, they would be like sheep exposed to wolves. CHAP. III. 13. THE FIRST EPISTLE OF PETER. 105 And that we for little reason raise a clamour, that we sud- denly kindle unto wrath, that we burn with the passion of revenge, all this, doubtless, hai')pens, because we do not con- sider that God cares for us, and because we do not acquiesce in his aid. Thus in vain we shall be taught patience, ex- cept our minds are first imbued with this truth, that God exercises such care over us, that he will in due time suc- cour us. When, on the contrary, we are fully persuaded that God defends the cause of the righteous, we shall first attend simply to innocence, and then, when molested and hated by the ungodly, we shall flee to the protection of God. And when lie says, that the ears of the Lord are open to our prayers, he encourages us to pray. But the face of the Lord. By this clause he intimates that the Lord will be our avenger, because he will not always sufier the insolence of the ungodly to prevail ; and at the same time he shews how it will be, if we seek to defend our life from injuries, even that God will be an adversary to us. But it may, on the other hand, be objected and said, that we experience it daily far otherwise, for the more righteous any one is, and the greater lover of peace he is, the more he is harassed by the wicked. To this I rejjly, that no one is so attentive to righteousness and peace, but that he sometimes sins in this respect. But it ought to be especially observed, that the promises as to this life do not extend further than as to Avhat is expedient for us to be fulfilled. Hence, our peace with the world is often dis- turbed, that our flesh may be subdued, in order that we may serve God, and also for other reasons ; so that nothing may be a loss to us. 13. Who is he that will harm you. He further confirms the previous sentence by an argument drawn from common experience. For it happens for the most part, that the un- godly disturb us, or are provoked by us, or that we do not labour to do them good as it behoves us ; for they who seek to do good, do even soften minds which are otherwise hard as iron. This very thing is mentioned by Plato in his first book on the Republic, " Injustice,'' he says, " causes sedi- tions and hatreds and fightings one with another ; but 106 COMMENTARIES ON CHAP. III. 14. justice, concord and friendship."^ However, though this commonly happens, yet it is not always the case ; for the children of God, how much soever they may strive to pacify the ungodly by kindness, and shew themselves kind towards all, are yet often assailed undeservedly by many. 14. Hence Peter adds, But if ye suffer for righteousness' sake. The meaning is, that the faithful will do more to- wards obtaining a quiet life by kindness, than by violence and promptitude in taking revenge ; but that when they neglect nothing to secure peace, were they to suffer, they are still blessed, because they suffer for the sake of righteous- ness. Indeed, this latter clause differs much from the judgment of our flesh ; but Christ has not without reason thus declared ; nor has Peter without reason repeated the sentence from his mouth ; for God will at length come as a deliverer, and then openly will appear what now seems in- credible, that is, that the miseries of the godly have been blessed when endured with patience. To suffer for righteousness, means not only to submit to some loss or disadvantage in defending a good cause, but also to suffer unjustly, when any one is innocently in fear among men on account of the fear of God. Be not afraid of their ter^'or. He again points out the fountain and cause of impatience, that we are beyond due measure troubled, when the ungodly rise up against us. For such a dread either disheartens us, or degrades us, or kindles within us a desire for revenge. In the meantime, we do not acquiesce in the defence of God. Then the best remedy for checking the turbulent emotions of our minds will be, to conquer immoderate terrors by trusting in the aid of God. But Peter no doubt meant to allude to a passage in the eighth chapter of Isaiah ; for when the Jews against the pro- hibition of God sought to fortify themselves by the aid of the Gentile world, God warned his Proj^het not to fear after their example. Peter at the same time seems to have turned " fear'' into a different meaning ; for it is taken passively by the Prophet, who accused the people of un- "iixetiotruyvs ofiovoizv xcc) (piXiocv Rep. lib, 1. CHAP. Ill, 14. THE FIRST EPISTLE OF PETER. 107 belief, because, at a time when they ought to have relied on the aid of God and to have boldly despised all dangers, they became so prostrate and broken down with fear, that they sent to all around them for unlawful help. But Peter takes fear in another sense, as meaning that terror which the un- godly are wont to fill us with by their violence and cruel threatenings. He then departs from the senae in which the word is taken by the Prophet ; but in this there is nothing- unreasonable ; for his object was not to explain the words of the Prophet ; he wished only to shew that nothing is fitter to produce patience than what Isaiah prescribes, even to ascribe to God his honour by recumbing in full confidence on his power. I do not, however, object, if any one j^refers to render Peter's words thus, Fear ye not their fear ; as though he had said, " Be ye not afraid as the unbelieving, or the children of this world are wont to be, because they understand no- thing of God's providence.'" But this, as I think, would be a forced explanation. There is, indeed, no need for us to toil much on this point, since Peter here did not intend to explain every word used by the Prophet, but only referred to this one thing, that the faithful will firmly stand, and can never be moved from a right course of duty by any dread or fear, if they will sanctify the Lord. But this sanctification ought to be confined to the present case. For whence is it that we are overwhelmed with fear, and think ourselves lost, when danger is impending, except that we ascribe to mortal man more power to injure us than to God to save us ? God promises that he will be the guar- dian of our salvation ; the ungodly, on the other hand, at- tempt to subvert it. Unless God's promise sustain us, do we not deal unjustly with him, and in a manner profane him ? Then the Prophet teaches us that we ought to think honour- ably of the Lord of hosts ; for how much soever the ungodly may contrive to destroy us, and whatever power they may possess, he alone is more than sufiaciently powerful to secure our safety.i Peter then adds, in your hearts. For if this * " Sanctify" here, seems to have the same meaning as in our Lord's prayer, " Hallowed," or sanctified " be thy name ;" where it means honoured 108 COMMENTARIES ON CHAP. III. 15. conviction takes full possession of our minds, that the help promised bj the Lord is sufficient for us, we shall be well fortified to repel all the fears of unbelief 15. And be ready always to give 15. Parati autem sitis ad respon- an answer to every man that asketh sionem cuivis poscenti a vobis rati- you a reason of the hope that is in onem ejus quse in vobis est spei; you ^nth meekness and fear: 16. Having- a good conscience; 16. Cum mansuetudine et timore, that, whereas they speak evil of you, conscientiam habentes bonam ; ut in asof evil-doers, they may be ashamed quo de vobis obtrectant, tanquam that falsely accuse your good conver- maleficis, pudefiant dum infamant sation in Clirist. bonam vestram in Christo conversa- tionem. Though this is a new precept, it yet depends on what is gone before, for he requires such constancy in the faithful, as boldly to give a reason for their faith to their adversaries. And this is a part of that sanctification which he had just mentioned ; for we then really honour God, when neither fear nor shame hinders us from making a profession of our faith. But Peter does not expressly bid us to assert and proclaim what has been given us by the Lord everywhere, and always and among all indiscriminately, for the Lord gives his peojole the spirit of discretion, so that they may know when and how far and to whom it is expedient to speak. He bids them only to be ready to give an answer, lest by their sloth and the cowardly fear of the flesh they should expose the doctrine of Christ, by being silent, to the derision of the ungodly. The meaning then is, that we ought to be prompt in avowing our faith, so as to set it forth whenever necessary, lest the unbelieving through our silence should condemn the religion we follow. But it ought to be noticed, that Peter here does not com- mand us to be prepared to solve any question that may be mooted ; for it is not the duty of all to speak on every sub- ject. But it is the general doctrine that is meant, which belongs to the ignorant and the simple. Then Peter had in view no other thing, than that Christians should make it evident to unbelievers that they truly worshipped God, and had a holy and good religion. And in this there is no diffi- or glorified. And to honour or glorify God in our hearts is what Calvin very correctly explains. — Ed. CHAP. III. 16. THE FIRST EPISTLE OF PETER. 109 culty, for it would be strange if we could bring nothing to defend our faith when any one made inquiries respecting it. For we ought always to take care that all may know that we fear God, and that we piously and reverently regard his legitimate worship. This was also required by the state of the times : the Christian name was much hated and deemed infamous ; many thought the sect wicked and guilty of many sacrileges. It would have been, therefore, the highest perfidy against God, if, when asked, they had neglected to give a testimony in favour of their religion. And this, as I think, is the meaning of the word apology, which Peter uses, that is, that the Christians were to make it evident to the world that they were far off from every impiety, and did not cor- rupt true religion, on which account they were sus23ected by the ignorant. Hope here is by a metonymy to be taken for faith. Peter, however, as it has been said, docs not require them to know how to discuss distinctly and refinedly every article of the faith, but only to shew that their faith in Christ was con- sistent with genuine piety. And hence we learn how all those abuse the name of Christians, who understand nothing certain respecting their faith, and have nothing to give as an answer for it. But it behoves us again carefully to con- sider what he says, when he speaks o^ that hope that is in you ; for he intimates that the confession which flows from the heart is alone that which is approved by God ; for ex- cept faith dwells within, the tongue prattles in vain. It ought then to have its roots within us, so that it may after- wards bring forth the fruit of confession. 16. With meekness. This is a most necessary admonition ; for unless our minds are endued with meekness, contentions will immediately break forth. And meekness is set in op- position to pride and vain ostentation, and also to excessive zeal. To this he justly adds fear ; for where reverence for God prevails, it tames all the ferocity of our minds, and it will especially cause us to speak calmly of God's mysteries. For contentious disputes arise from this, because many think less honourably than they ought of the greatness of divine 110 COMMENTARIES ON CHAP. III. 1 7. wisdom, and are carried away by profane audacity. If, then, we would render approved of God the confession of our faith, all boasting must be put aside, all contention must be relin- quished. Having a good conscience. What we say without a cor- responding life has but little weight ; hence he joins to confession a good conscience. For we see that many are sufficiently ready with their tongue, and prate much, very freely, and yet with no fruit, because the life does not cor- respond. Besides, the integrity of conscience alone is that which gives us confidence in speaking as we ought ; for they who jjrattle much about the gospel, and whose dissolute life is a jDroof of their impiety, not only make themselves objects of ridicule, but also expose the truth itself to the slanders of the ungodly. For why did he before bid us to be ready to defend the faith, sliould any one require from us a reason for it, except that it is our duty to vindicate the truth of God against those false suspicions which the igno- rant entertain respecting it ? But the defence of the tongue will avail but little, except the life corresponds with it. He therefore says, that they may he ashamed, who blame your good conversation in Christ, and who speak against y^ou as evil-doers ; as though he had said, " If your adver- saries have nothing to allege against you, except that you follow Christ, they will at length be ashamed of their mali- cious wickedness, or at least, your innocence will be sufficient to confute them."' 17. For it is better, if the -will of 17. Prsestat enim benefaciendo God be so, that ye suffer for well- (si ita fert voluntas Dei) pati quam doing, than for evil-doing. malefaciendo : IS. For Christ also hath once 18. Quia et Christus semel pro suffered for sins, the just for the peccatis passus est, Justus pro injus- unjust, that he might bring us to tis, ut nos adduceret Deo ; mortifi- ^ God, being put to death in the flesh, catusquidem came, vivificatus autem tXa^S-^ ^^^ quickened by the Spirit : spiritu. w 17. For it is better. This belongs not only to what fol- lows but to the whole context. He had spoken of the pro- fession of faith, which at that time was attended with great danger ; he says now that it is much better, if they sus- tained any loss in defending a good cause, to suffer thus i CHAP. III. 18. THE FIRST EPISTLE OF PETER. Ill unjustly than to be punished for their evil deeds. This con- solation is understood rather by secret meditation, than by many words. It is what indeed occurs everywhere in pro- fane authors, that there is a sufficient defence in a good conscience, whatever evils may happen, and must be endured. These have spoken courageously ; but then the only really bold man is he who looks to God. Therefore Peter added this clause, If the will of God be so. For in these words he reminds us, that if we suffer unjustly, it is not by chance, but according to the divine will ; and he assumes, that God wills nothing or appoints nothing but for the best reason. Hence the faithful have always this comfort in their miseries, that tliey know that they have God as their witness, and that they also know that they are led by him to the con- test, in order that they may under his protection give a proof of their faith. 18. For Christ also. It is another comfort, that if in our afflictions we are conscious of having done well, we suffer according to the example of Christ ; and it hence follows that we are blessed. At the same time he proves, from the design of Christ's deatlvtliat it is by no means consistent with our profession that we should suffer for our evil deeds. For he teaches us that Christ suffered in order to bring us to God. What does this mean, except that we have been thus consecrated to God by Christ's death, that we may live and die to him ? There are, then, two parts in this sentence ; the first is, that persecutions ought to be borne with resignation, because the Son of God shews the way to us ; and the other is, that since we have been consecrated to God's service by the death of Christ, it behoves us to suffer, not for our faults, but for righteousness' sake. Here, however, a question may be raised. Does not God chastise the faithful, whenever he suffers them to be afflicted? To this I answer, that it indeed often happens, that God punishes them according to what they deserve ; and this is not denied by Peter ; but he reminds us what a comfort it is to have our cause connected with God. And how God does not punish sins in them who endure persecution for the 112 COMMENTARIES ON CHAP. III. J 9. sake of righteousness, and in what sense they are said to be innocent, we shall see in the next chapter. Being put to death in the flesh. Now this is a great thing, that we are made conformable to tlie Son of Grod, when we suffer without cause ; but there is added another consola- tion, that the death of Christ had a blessed issue ; for though he suffered through the weakness of the flesh, he yet rose again through the power of the Spirit. Then the cross of Christ was not prejudicial, nor his death, since life obtained the victory. This was said (as Paul also reminds us in 2 Cor. iv. 10) that we may know that we are to bear in our body the dying of Christ, in order that his life may be mani- fested in us. Flesh here means the outward man ; and Spirit means the divine power, by which Christ emerged fromT death a conqueror. 19. By which also he went and 19. In quo et iis qui in specula preached unto the spirits in prison ; {vd, in excubiis, vel, carcere) erant spiritibus, profectus pradicavit ; 20. Which sometime were disobe- 20. Quura increduli fuissent olim, dient, when once the long-suftering quum semel expectabatur Dei pa- of God waited in the days of Noah, tientia in diebus Noe ; dum appara- while the ark was a preparing, batur area, in qua paucas, hoc est, wherein few, that is, eight souls, octo animse servatse sunt per aquam. were saved by water. 21. The like iigure whereunto 21. Cujus figura respondens bap- even baptism doth also now save us, tismus, nos quoque salvos reddit, non (not the putting away of the filth of abjectio sordium carnis, sed bonse the flesh, but the answer of a good conscientise examen apud Deum, per conscience toward God.) by the re- resurrectionem Jesu Christi : surrection of Jesus Christ : 22. Who is gone into heaven, and 22. Qui est in dextera Dei pro- is on the right hand of God ; angels, fectus in coelura, subjectis sibi ange- and authorities, and powers, being lis, et potestatibus et virtutibus. made subject unto him. 19. By which also. Peter added this, that we might know that the vivifying power of the Spirit of which he spoke, was not only put forth as to Clirist himself, but is also poured forth with regard to us, as Paul shews in Rom. v. 5. He then says, that Christ did not rise only for himself, but that he made known to others the same power of his Spirit, so that it penetrated to the dead. It hence follows, that we shall not less feel it in vivifying whatever is mortal in us. But as the obscurity of this passage has produced, as usual, various explanations, I shall first disprove what lias CHAP. III. 19. THE FIRST EPISTLE OF PETER. 113 been brouglit forward by some, and secondly, we shall seek its genuine and true meaning-. Common has been the opinion that Christ's descent into hell is here referred to ; but the words mean no such thing ; for there is no mention made of the soul of Christ, but only that he went by the Spirit : and these are very different tilings, that Christ's soul went, and that Christ preached by the power of the Spirit. Then Peter expressly mentioned the Spirit, tliat he might take away the notion of what may be called a real presence. Otliers explain this passage of the apostles, that Christ by their ministrj^ appeared to the dead, that is, to unbe- lievers. I, indeed, allow that Christ by means of his apos- tles went by his Spirit to those who were kept as it were in prison ; but this exposition appears incorrect on several accounts : First, Peter says that Christ went to spirits, by vvhicliJiejn£.ans souLs_sp.paj;:ut for living men are neiyer. called spirits ; and secondly, what Peter re- jjeats in the fourth chapter on the same subject, does not admit of such an allegory. Therefore the words must be propei'ly understood of the dead. Thirdly, it seems very strange, that Peter, speaking of the apostles, should imme- diately, as though forgetting himself, go back to the time of Noah. Certainly this mode of speaking would be most un- suitable. Then this explanation cannot be right. Moreover, the strange notion of those who think tjiat un- believers as to the comnig of Christy were after his dcatji freed from their sin, needs no long refutation ; for it is an indubitable doctrine of Scripture, that we obtain not salva- tion in Christ except by faith ; then there is no hope left for those who continue to death unbelieving. They speak what is somewhat more probable, who say, that the redemp tion obtained by Clinsf availed the dead, who in the time I of Noah were long vnibelieving, but repented a short time ] before they were drowned by the deluge. They then under- ' stoodfUiat they suffered in the flesh the punishment due to their perverseness, and yet were saved by Christ, so that they did not perish for ever. But this interpretation can- not stand ; it is indeed inconsistent with the words of the 114 COMMENTARIES ON CHAP. III. 19. passage, for Peter ascribes salvation only to tlie family of Noah, and gives over to ruin all who were not within the ark. I therefore have no doubt but Peter speaks generally, that the manifestation of Christ's grace was made to godly spirits, and that they were thus endued with the vital power of the Spirit. Hence there is no reason to fear that it will not flow to us. But it may be inquired, Why he puts in prison the souls of the godly after having quitted their bodies ? It seems to me that (f)vkaKij rather means a watch- z tower in which watchmen stand for the purpose of watch- ( ing, or the very act of watching : for it is often so taken by Greek authors ; and the meaning would be very appropri- ate, that godly souls were watching in hope of the salvation promised them, as though they saw it afar oif. Nor is there a doubt but that the holy fathers in life, as well as after death, directed their thoughts to this object. jBut if the word prison be preferred, it would not be unsuitable ; for, s as^wliile they lived, the Law, according to Paul, (Gal. iii. I 23,) was a sort of prison in which they were kept ; so after death they must have felt the same desire for Christ ; for the spirit of liberty had not as yet been fully given. Hence this anxiety, of expectation was to them a kind of prison. Thus far the Apostle's words seem to agree together, and with the thread of the argument ; but what follows is attended with some difficulty ; for he does not mention the faithful here, but only the unbelieving ; and this seems to overturn the preceding exposition. Some have for this reason been led to think that no other thing is said here, but that the unbelieving, who had formerly persecuted the godly, found the Spirit of Christ an accuser, as though Peter consoled the faithful with this argument, that Christ, even when dead, punished them. But their mistake is discovered by what we shall see in the next chapter, that the Gospel L was preacheH to the dead, that they might live according to / God in the spirit, which peculiarly applies to the faithful. And it is further certain that he repeats there what he now says. Besides, tliey have not considered that what Peter meant was especially this, that as the power of the Spirit of ^Hf^'irf CHAP. III. 19. THE FIRST EPISTLE OF PETER. 1 15 Christ shewed itself to be vivifying in him, and was known as sucli by the dead, so it will be towards us. Let us, however, see why it is that he mentions only the unbelieving ; for he seems to say, that Christ in spirit ap- peared to those who formerly were unbelieving ; but I un- derstand him otherwise, that then the true servants of God were mixed together with the unbelieving, and were almost hidden on account of their number. I allow that the Greek construction is at variance with this meaning, for Peter, if he meant this, ought to have used the genitive case abso- lute. But as it was not unusual with the Apostles to put one case instead of another, and as we see that Peter here heaps together many things, and no other suitable meaning can be elicited, I have no hesitation in giving this explana- tion of this intricate passage ; so that readers may under- stand that those called unbelieving are diiferent from those to whom he said the Gospel was preached. After having then said tliat Christ was manifested to the dead, he immediately adds, WJienthei^e were formerly unbe- lievers ; by which he intimated, that it was no injury to the iioly Fatliers that they were almost hidden through the vast number of the ungodly. For he meets, as I tliink, a doubt, which might have harassed the faithful of that day. They saw almost the whole world filled with luibelievers, that they enjoyed all authority, and tliat life was in their power. This trial might have shaken the confidence of those who were shut up, as it were, under the sentence of death, Tlierefore Peter reminds them, that the condition of the fathers was not different, and that though the multitude of the ungodly then covered the whole earth, their life was yet preserved in safety by the power of God. He then comforted the godly, lest they should be cast down and destroyed because they were so few ; and he chose an example the most remarkable in antiquity, even that of the world drowned by the deluge ; for then in the common ruin of mankind, the family of Noah alone escaped. And he points out the manner, and says that it was a kind of baptism. There is then in this respect also nothing un- suitable. 116 COMMENTARIES ON CHAP. IIT. 21. The sum of what is said is this, that the world has always been full of unbelievers, but that the godly ought not to be terrified by their vast number ; for though Noah was surrounded on every side by the ungodly, and had very few as his friends, he was not yet drawn aside from the right course of his faith. ^ When once the long-suffering of God waited. This ought to be applied to the ungodly, whom God's patience rendered more slothful ; for when God deferred his vengeance and did not immediately execute it, the ungodly boldly disre- garded all threatenings ; but Noah, on the contrary, being warned by God, had the deluge for a long time before his eyes. Hence his assiduity in building the ark ; for being- terrified by God's judgment, he shook ofi" all torpidity. 21. The like figure whereunto. I fully think that the relative ought to be read in the dative case, and that it has happened, through a mistake, that o is put, and not &>. The meaning, however, is not ambiguous, that Noah, saved by water, had a sort of baptism. And this the Apostle mentions, that the likeness between him and us might appear more evident. It has already been said that the design of this clause is to shew that we ought not to be led away by wicked examples from the fear of God, and the right way of salvation, and to mix with the world. This is ^ The most satisfactory explanation of this passage is that of Beza, Doddridge, Macknight, and Scott ; that the reference is to what was done in the time of Noah, tliat is, that Christ by his Spirit employed him as a preacher of righteousness, though with no success, as the spirits of the men to whom he preached were then in prison, reserved, as the fallen angels are represented to be, for the judgment of the last day. The Ajjostle had before said that Christ's Spirit was in the prophets who fore- told his coming, chap. i. 11. The passage may be thus rendered, — 19. " By which also he, having gone, preached to the spirits who are in prison, formerly disobedient, when the long-suffering of God waited in the days of Noah," &c. ; or, according to Macknight, " to the spirits now in prison, who formerly were disobedient," &c. The word " formerly" seems to require " now" in the previous clause, or, " who are," as rendered by Beza. " He, having gone, preached," is similar to a phrase in Epli. ii. 17, " And came and preached," &c. ; or, literally, " And having come he preached," &c. Paul does not speak of his coming personally, but by his ministers : and Peter evidently speaks of his going in the same sense. For aVal llihixiTii, Griesbach substitutes avtli^ixtro, as being the most approved reading. — Ed. CHAP. III. 21. THE FIRST EPISTLE OF PETER. 117 made evident in baptism, in which we are buried together with Christ, so that, being dead to the world, and to the flesh, we may live to God. On this account, he says that our baptism is an antitype (avrLrvrrov) to the baptism of Noah, not that Noah's baptism was the first pattern, and ours an inferior figure, as the word is taken in the Epistle to the Hebrews, where the ceremonies of tlie law are said to be antitypes of heavenly things, (Heb. ix. 4.) Greek writers apply the same word to sacraments, so that, when they speak of the mystical bread of the holy Supper, they call it the an- titype. But here there is no comparison made between the greater and the less ; the Apostle only means that there is a likeness, and as they commonly say, a correspondence. Perhaps it might more properly be said to be correspond- ency, {avTiaTpo