The
general exhortation to holiness is continued, and enforced by several
reasons taken from the foundation on which Christians are built, Jesus
Christ, and from their spiritual blessings and privileges in him. The means
of obtaining it, the word of God, is recommended, and all contrary qualities
are condemned, ver. 1-12. Particular directions are given how subjects ought
to obey the magistrates, and servants their masters, patiently suffering in
well doing, in imitation of Christ, ver. 13, to the end.
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Against
Malice and Hypocrisy.
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A. D. 66.
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1 Wherefore laying aside all malice, and all
guile, and hypocrisies, and envies, and all evil speakings, 2 As
newborn babes, desire the sincere milk of the word, that ye may grow
thereby: 3 If so be ye have tasted that the Lord is
gracious.
The holy apostle has been recommending mutual charity, and setting forth the
excellences of the word of God, calling it an incorruptible seed, and
saying that it liveth and abideth for ever. He pursues his discourse,
and very properly comes in with this necessary advice, Wherefore laying
aside all malice, &c. These are such sins as both destroy charity
and hinder the efficacy of the word, and consequently they prevent our
regeneration.
I. His advice is to lay aside or put off what is evil, as one would do an
old rotten garment: "Cast it away with indignation, never put it on
more."
1. The sins to be put off, or thrown aside, are, (1.) Malice, which
may be taken more generally for all sorts of wickedness, as Jam. i. 21; 1
Cor. v. 8. But, in a more confined sense, malice is anger resting in the
bosom of fools, settled overgrown anger, retained till it inflames a man to
design mischief, to do mischief, or delight in any mischief that befals
another. (2.) Guile, or deceit in words. So it comprehends flattery,
falsehood, and delusion, which is a crafty imposing upon another's ignorance
or weakness, to his damage. (3.) Hypocrisies. The word being plural
comprehends all sorts of hypocrisies. In matters of religion hypocrisy is
counterfeit piety. In civil conversation hypocrisy is counterfeit
friendship, which is much practised by those who give high compliments,
which they do not believe, make promises which they never intend to perform,
or pretend friendship when mischief lies in their hearts. (4.) All
envies; every thing that may be called envy, which is a grieving
at the good and welfare of another, at their abilities, prosperity, fame, or
successful labours. (5.) Evil speaking, which is detraction, speaking
against another, or defaming him; it is rendered backbiting, 2 Cor.
xii. 20; Rom. i. 30.
2. Hence learn, (1.) The best Christians have need to be cautioned and
warned against the worst sins, such as malice, hypocrisy, envy. They are but
sanctified in part, and are still liable to temptations. (2.) Our best
services towards God will neither please him nor profit us if we be not
conscientious in our duties to men. The sins here mentioned are offences
against the second table. These must be laid aside, or else we cannot
receive the word of God as we ought to do. (3.) Whereas it is said all
malice, all guile, learn, That one sin, not laid aside, will hinder our
spiritual profit and everlasting welfare. (4.) Malice, envy, hatred,
hypocrisy, and evil-speaking, generally go together. Evil-speaking is a sign
that malice and guile lie in the heart; and all of them combine to hinder
our profiting by the word of God.
II. The apostle, like a wise physician, having prescribed the purging out of
vicious humours, goes on to direct to wholesome and regular food, that they
may grow thereby. The duty exhorted to is a strong and constant desire for
the word of God, which word is here called reasonable milk,
only, this phrase not being proper English, our translators rendered it the
milk of the word, by which we are to understand food proper for the
soul, or a reasonable creature, whereby the mind, not the body, is nourished
and strengthened. This milk of the word must be sincere, not
adulterated by the mixtures of men, who often corrupt the word of God, 2
Cor. ii. 17. The manner in which they are to desire this sincere milk of the
word is stated thus: As new-born babes. He puts them in mind of their
regeneration. A new life requires suitable food. They, being newly born,
must desire the milk of the word. Infants desire common milk, and their
desires towards it are fervent and frequent, arising from an impatient sense
of hunger, and accompanied with the best endeavours of which the infant is
capable. Such must Christians' desires be for the word of God: and that for
this end, that they may grow thereby, that we may improve in grace and the
knowledge of our Lord and Saviour, 2 Pet. iii. 18. Learn, 1. Strong desires
and affections to the word of God are a sure evidence of a person's being
born again. If they be such desires as the babe has for the milk, they prove
that the person is new-born. They are the lowest evidence, but yet they are
certain. 2. Growth and improvement in wisdom and grace are the design and
desire of every Christian; all spiritual means are for edification and
improvement. The word of God, rightly used, does not leave a man as it finds
him, but improves and makes him better.
III. He adds an argument from their own experience: If so be, or since
that, or forasmuch as, you have tasted that the Lord is gracious,
v. 3. The apostle does not express a doubt, but affirms that these
good Christians had tasted the goodness of God, and hence argues with them.
"You ought to lay aside these vile sins (v. 1); you ought to
desire the word of God; you ought to grow thereby, since you cannot deny but
that you have tasted that the Lord is gracious." The next verse assures
us that the Lord here spoken of is the Lord Jesus Christ. Hence learn, 1.
Our Lord Jesus Christ is very gracious to his people. He is in himself
infinitely good; he is very kind, free, and merciful to miserable sinners;
he is pitiful and good to the undeserving; he has in him a fulness of grace.
2. The graciousness of our Redeemer is best discovered by an experimental
taste of it. There must be an immediate application of the object to the
organ of taste; we cannot taste at a distance, as we may see, and hear, and
smell. To taste the graciousness of Christ experimentally supposes our being
united to him by faith, and then we may taste his goodness in all his
providences, in all our spiritual concerns, in all our fears and
temptations, in his word and worship every day. 3. The best of God's
servants have in this life but a taste of the grace of Christ. A taste is
but a little; it is not a draught, nor does it satisfy. It is so with the
consolations of God in this life. 4. The word of God is the great instrument
whereby he discovers and communicates his grace to men. Those who feed upon
the sincere milk of the word taste and experience most of his grace. In our
converses with his word we should endeavour always to understand and
experience more and more of his grace.
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The Living Stone; Cautions against Sensuality.
A. D. 66.
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4 To whom coming, as unto a living
stone, disallowed indeed of men, but chosen of God, and
precious, 5 Ye also, as lively stones, are built up a spiritual
house, an holy priesthood, to offer up spiritual sacrifices, acceptable to
God by Jesus Christ. 6 Wherefore also it is contained in the
scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and
he that believeth on him shall not be confounded. 7 Unto you
therefore which believe he is precious: but unto them which be
disobedient, the stone which the builders disallowed, the same is made the
head of the corner, 8 And a stone of stumbling, and a rock of
offence, even to them which stumble at the word, being disobedient:
whereunto also they were appointed. 9 But ye are a chosen
generation, a royal priesthood, a holy nation, a peculiar people; that ye
should show forth the praises of him who hath called you out of darkness
into his marvellous light: 10 Which in time past were not
a people, but are now the people of God: which had not obtained
mercy, but now have obtained mercy. 11 Dearly beloved, I beseech
you as strangers and pilgrims, abstain from fleshly lusts, which war
against the soul; 12 Having your conversation honest among the
Gentiles: that, whereas they speak against you as evildoers, they may by your
good works, which they shall behold, glorify God in the day of visitation.
I. The apostle here gives us a description of Jesus Christ as a living
stone; and though to a capricious wit, or an infidel, this description may
seem rough and harsh, yet to the Jews, who placed much of their religion in
their magnificent temple, and who understood the prophetical style, which
calls the Messiah a stone (Isa. viii. 14; xxviii. 16), it would
appear very elegant and proper.
1. In this metaphorical description of Jesus Christ, he is called a stone,
to denote his invincible strength and everlasting duration, and to teach his
servants that he is their protection and security, the foundation on which
they are built, and a rock of offence to all their enemies. He is the living
stone, having eternal life in himself, and being the prince of life to all
his people. The reputation and respect he has with God and man are very
different. He is disallowed of men, reprobated or rejected by his own
countrymen the Jews, and by the generality of mankind; but chosen of God,
separated and fore-ordained to be the foundation of the church (as ch.
i. 20), and precious, a most honourable, choice, worthy person in himself,
in the esteem of God, and in the judgment of all who believe on him. To this
person so described we are obliged to come: To whom coming, not by a
local motion, for that is impossible since his exaltation, but by faith,
whereby we are united to him at first, and draw nigh to him afterwards.
Learn, (1.) Jesus Christ is the very foundation-stone of all our hopes and
happiness. He communicates the true knowledge of God (Matt. xi. 27); by him
we have access to the Father (John xiv. 6), and through him are made
partakers of all spiritual blessings, Eph. i. 3. (2.) Men in general
disallow and reject Jesus Christ; they slight him, dislike him, oppose and
refuse him, as scripture and experience declare, Isa. liii. 3. (3.) However
Christ may be disallowed by an ungrateful world, yet he is chosen of God,
and precious in his account. He is chosen and fixed upon to be the Lord of
the universe, the head of the church, the Saviour of his people, and the
Judge of the world. He is precious in the excellency of his nature, the
dignity of his office, and the gloriousness of his services. (4.) Those who
expect mercy from this gracious Redeemer must come to him, which is our act,
though done by God's grace--an act of the soul, not of the body--a real
endeavour, not a fruitless wish.
2. Having described Christ as the foundation, the apostle goes on to speak
of the superstructure, the materials built upon him: You also, as living
stones, are built up, v. 6. The apostle is recommending the
Christian church and constitution to these dispersed Jews. It was natural
for them to object that the Christian church had no such glorious temple,
nor such a numerous priesthood; but its dispensation was mean, the services
and sacrifices of it having nothing of the pomp and grandeur which the
Jewish dispensation had. To this the apostle answers that the Christian
church is a much nobler fabric than the Jewish temple; it is a living
temple, consisting not of dead materials, but of living parts. Christ, the
foundation, is a living stone. Christians are lively stones, and these make
a spiritual house, and they are a holy priesthood; and, though they have no
bloody sacrifices of beasts to offer, yet they have much better and more
acceptable, and they have an altar too on which to present their offerings;
for they offer spiritual sacrifices, acceptable to God by Jesus Christ.
Learn, (1.) All sincere Christians have in them a principle of spiritual
life communicated to them from Christ their head: therefore, as he is called
a living stone, so they are called lively, or living stones; not dead in
trespasses and sins, but alive to God by regeneration and the working of the
divine Spirit. (2.) The church of God is a spiritual house. The foundation
is Christ, Eph. ii. 22. It is a house for its strength, beauty, variety of
parts, and usefulness of the whole. It is spiritual foundation, Christ
Jesus,--in the materials of it, spiritual persons,--in its furniture, the
graces of the Spirit,--in its connection, being held together by the Spirit
of God and by one common faith,--and in its use, which is spiritual work, to
offer up spiritual sacrifices. This house is daily built up, every part of
it improving, and the whole supplied in every age by the addition of new
particular members. (3.) All good Christians are a holy priesthood. The
apostle speaks here of the generality of Christians, and tells them they are
a holy priesthood; they are all select persons, sacred to God, serviceable
to others, well endowed with heavenly gifts and graces, and well employed.
(4.) This holy priesthood must and will offer up spiritual sacrifices to
God. The spiritual sacrifices which Christians are to offer are their
bodies, souls, affections, prayers, praises, alms, and other duties. (5.)
The most spiritual sacrifices of the best men are not acceptable to God, but
through Jesus Christ; he is the only great high priest, through whom we and
our services can be accepted; therefore bring all your oblations to him, and
by him present them to God.
II. He confirms what he had asserted of Christ being a living stone,
&c., from Isa. xxviii. 16. Observe the manner of the apostle's quoting
scripture, not by book, chapter, and verse; for these distinctions were not
then made, so no more was said than a reference to Moses, David, or the
prophets, except once a particular psalm was named, Acts xiii. 33. In their
quotations they kept rather to the sense than the words of scripture, as
appears from what is recited from the prophet in this place. He does not
quote the scripture, neither the Hebrew nor LXX., word for word, yet makes a
just and true quotation. The true sense of scripture may be justly and fully
expressed in other than in scripture--words. It is contained. The
verb is active, but our translators render it passively, to avoid the
difficulty of finding a nominative case for it, which had puzzled so many
interpreters before them. The matter of the quotation is this, Behold, I
lay in Zion. Learn, 1. In the weighty matters of religion we must depend
entirely upon scripture--proof; Christ and his apostles appealed to Moses,
David, and the ancient prophets. The word of God is the only rule God hath
given us. It is a perfect and sufficient rule. 2. The accounts that God hath
given us in scripture concerning his Son Jesus Christ are what require our
strictest attention. Behold, I lay, &c. John calls for the like
attention, John i. 29. These demands of attention to Christ show us the
excellency of the matter, the importance of it, and our stupidity and
dulness. 3. The constituting of Christ Jesus head of the church is an
eminent work of God: I lay in Zion. The setting up of the pope for
the head of the church is a human contrivance and an arrogant presumption;
Christ only is the foundation and head of the church of God. 4. Jesus Christ
is the chief corner-stone that God hath laid in his spiritual building. The
corner-stone stays inseparably with the building, supports it, unites it,
and adorns it. So does Christ by his holy church, his spiritual house. 5.
Jesus Christ is the corner-stone for the support and salvation of none but
such as are his sincere people: none but Zion, and such as are of Zion; not
for Babylon, not for his enemies. 6. True faith in Jesus Christ is the only
way to prevent a man's utter confusion. Three things put a man into great
confusion, and faith prevents them all--disappointment, sin, and judgment.
Faith has a remedy for each.
III. He deduces an important inference, v. 7. Jesus Christ is said to
be the chief corner-stone. Hence the apostle infers with respect to good
men, "To you therefore who believe he is precious, or he is an honour.
Christ is the crown and honour of a Christian; you who believe will be so
far from being ashamed of him that you will boast of him and glory in him
for ever." As to wicked men, the disobedient will go on to disallow and
reject Jesus Christ; but God is resolved that he shall be, in despite of all
opposition, the head of the corner. Learn, 1. Whatever is by just and
necessary consequence deduced from scripture may be depended upon with as
much certainty as if it were contained in express words of scripture. The
apostle draws an inference from the prophet's testimony. The prophet did not
expressly say so, but yet he said that from which the consequence was
unavoidable. Our Saviour bids them search the scriptures, because they
testified of him; and yet no place in those scriptures to which he there
refers them said that Jesus of Nazareth was the Messiah. Yet those
scriptures do say that he who should be born of a virgin, before the sceptre
departed from Judah, during the second temple, and after Daniel's seventy
weeks, was the Messiah; but such was Jesus Christ: to collect this
conclusion one must make use of reason, history, eye-sight, experience, and
yet it is an infallible scripture--conclusion notwithstanding. 2. The
business of a faithful minister is to apply general truths to the particular
condition and state of his hearers. The apostle quotes a passage (v.
6) out of the prophet, and applies it severally to good and bad. This
requires wisdom, courage, and fidelity; but it is very profitable to the
hearers. 3. Jesus Christ is exceedingly precious to all the faithful. The
majesty and grandeur of his person, the dignity of his office, his near
relation, his wonderful works, his immense love--every thing engages the
faithful to the highest esteem and respect for Jesus Christ. 4. Disobedient
people have no true faith. By disobedient people understand those that are
unpersuadable, incredulous, and impenitent. These may have some right
notions, but no solid faith. 5. Those that ought to be builders of the
church of Christ are often the worst enemies that Christ has in the world.
In the Old Testament the false prophets did the most mischief; and in the
New Testament the greatest opposition and cruelty that Christ met with were
from the scribes, pharisees, chief priests, and those who pretended to build
and take care of the church. Still the hierarchy of Rome is the worst enemy
in the world to Jesus Christ and his interest. 6. God will carry on his own
work, and support the interest of Jesus Christ in the world, notwithstanding
the falseness of pretended friends and the opposition of his worst enemies.
IV. The apostle adds a further description, still preserving the metaphor of
a stone, v. 8. The words are taken from Isa. viii. 13, 14, Sanctify
the Lord of hosts himself--and he shall be for a stone of stumbling, and for
a rock of offence, whence it is plain that Jesus Christ is the Lord of
hosts, and consequently the most high God. Observe,
1. The builders, the chief-priests, refused him, and the people followed
their leaders; and so Christ became to them a stone of stumbling, and a
rock of offence, at which they stumbled and hurt themselves; and in
return he fell upon them as a mighty stone or rock, and punished them with
destruction. Matt. xii. 44, Whosoever shall fall on this stone shall be
broken; but on whomsoever it shall fall it will grind him to powder.
Learn, (1.) All those that are disobedient take offence at the word of God: They
stumble at the word, being disobedient. They are offended with Christ
himself, with his doctrine and the purity of his precepts; but the Jewish
doctors more especially stumbled at the meanness of his appearance and the
proposal of trusting only to him for their justification before God. They
could not be brought to seek justification by faith, but as it were by the
works of the law; for they stumbled at that stumbling-stone, Rom. ix.
32. (2.) The same blessed Jesus who is the author of salvation to some is to
others the occasion of their sin and destruction. He is set for the
rising and fall of many in Israel. He is not the author of their sin,
but only the occasion of it; their own disobedience makes them stumble at
him and reject him, which he punishes, as a judge, with destruction. Those
who reject him as a Saviour will split upon him as a Rock. (3.) God himself
hath appointed everlasting destruction to all those who stumble at the
word, being disobedient. All those who go on resolutely in their
infidelity and contempt of the gospel are appointed to eternal destruction;
and God from eternity knows who they are. (4.) To see the Jews generally
rejecting Christ, and multitudes in all ages slighting him, ought not to
discourage us in our love and duty to him; for this had been foretold by the
prophets long ago, and is a confirmation of our faith both in the scriptures
and in the Messiah.
2. Those who received him were highly privileged, v. 9. The Jews were
exceedingly tender of their ancient privileges, of being the only people of
God, taken into a special covenant with him, and separated from the rest of
the world. "Now," say they, "if we submit to the
gospel--constitution, we shall lose all this, and stand upon the same level
with the Gentiles."
(1.) To this objection the apostle answers, that if they did not submit they
were ruined (v. 7, 8), but that if they did submit they should lose
no real advantage, but continue still what they desired to be, a chosen
generation, a royal priesthood, &c. Learn, [1.] All true Christians are
a chosen generation; they all make one family, a sort and species of
people distinct from the common world, of another spirit, principle, and
practice, which they could never be if they were not chosen in Christ to be
such, and sanctified by his Spirit. [2.] All the true servants of Christ are
a royal priesthood. They are royal in their relation to God and Christ, in
their power with God, and over themselves and all their spiritual enemies;
they are princely in the improvements and the excellency of their own
spirits, and in their hopes and expectations; they are a royal priesthood,
separated from sin and sinners, consecrated to God, and offering to God
spiritual services and oblations, acceptable to God through Jesus Christ.
[3.] All Christians, wheresoever they be, compose one holy nation. They are
one nation, collected under one head, agreeing in the same manners and
customs, and governed by the same laws; and they are a holy nation, because
consecrated and devoted to God, renewed and sanctified by his Holy Spirit.
[4.] It is the honour of the servants of Christ that they are God's peculiar
people. They are the people of his acquisition, choice, care, and delight.
These four dignities of all genuine Christians are not natural to them; for
their first state is a state of horrid darkness, but they are effectually
called out of darkness into a state of marvellous light, joy, pleasure, and
prosperity, with this intent and view, that they should show forth, by words
and actions, the virtues and praises of him who hath called them.
(2.) To make this people content, and thankful for the great mercies and
dignities brought unto them by the gospel, the apostle advises them to
compare their former and their present state. Time was when they were not a
people, nor had they obtained mercy, but they were solemnly disclaimed and
divorced (Jer. iii. 8; Hos. i. 6, 9); but now they are taken in again to be
the people of God, and have obtained mercy. Learn, [1.] The best people
ought frequently to look back upon what they were in time past. [2.] The
people of God are the most valuable people in the world; all the rest are
not a people, good for little. [3.] To be brought into the number of the
people of God is a very great mercy, and it may be obtained.
V. He warns them to beware of fleshly lusts, v. 11. Even the best of
men, the chosen generation, the people of God, need an exhortation to
abstain from the worst sins, which the apostle here proceeds most earnestly
and affectionately to warn them against. Knowing the difficulty, and yet the
importance of the duty, he uses his utmost interest in them: Dearly
beloved, I beseech you. The duty is to abstain from, and to suppress,
the first inclination or rise of fleshly lusts. Many of them proceed from
the corruption of nature, and in their exercise depend upon the body,
gratifying some sensual appetite or inordinate inclination of the flesh.
These Christians ought to avoid, considering, 1. The respect they have with
God and good men: They are dearly beloved. 2. Their condition in the
world: They are strangers and pilgrims, and should not impede their
passage by giving into the wickedness and lusts of the country through which
they pass. 3. The mischief and danger these sins do: "They war
against the soul; and therefore your souls ought to war against
them." Learn, (1.) The grand mischief that sin does to man is this, it wars
against the soul; it destroys the moral liberty of the soul; it weakens
and debilitates the soul by impairing its faculties; it robs the soul of its
comfort and peace; it debases and destroys the dignity of the soul, hinders
its present prosperity, and plunges it into everlasting misery. (2.) Of all
sorts of sin, none are more injurious to the soul than fleshly lusts.
Carnal appetites, lewdness, and sensuality, are most odious to God, and
destructive to man's soul. It is a sore judgment to be given up to them.
VI. He exhorts them further to adorn their profession by an honest
conversation. Their conversation in every turn, every instance, and every
action of their lives, ought to be honest; that is, good, lovely, decent,
amiable, and without blame: and that because they lived among the Gentiles,
people of another religion, and who were inveterate enemies to them, who did
already slander them and constantly spoke evil of them as of evil-doers.
"A clean, just, good conversation may not only stop their mouths, but
may possibly be a means to bring them to glorify God, and turn to you, when
they shall see you excel all others in good works. They now call you
evil-doers; vindicate yourselves by good works, this is the way to convince
them. There is a day of visitation coming, wherein God may call them by his
word and his grace to repentance; and then they will glorify God, and
applaud you, for your excellent conversation, Luke i. 68. When the gospel
shall come among them, and take effect, a good conversation will encourage
them in their conversion, but an evil one will obstruct it." Note, 1. A
Christian profession should be attended with an honest conversation, Phil.
iv. 8. 2. It is the common lot of the best Christians to be evil spoken of
by wicked men. 3. Those that are under God's gracious visitation immediately
change their opinion of good people, glorifying God and commending those
whom before they railed at as evil-doers.
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Submission
to Magistrates; Various Exhortations;
Christ's Example as a Sufferer.
A. D. 66.
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13 Submit yourselves to every ordinance of
man for the Lord's sake: whether it be to the king, as supreme;
14 Or unto governors, as unto them that are sent by him for the punishment
of evildoers, and for the praise of them that do well. 15 For so
is the will of God, that with well doing ye may put to silence the ignorance
of foolish men: 16 As free, and not using your liberty
for a cloak of maliciousness, but as the servants of God. 17
Honour all men. Love the brotherhood. Fear God. Honour the
king. 18 Servants, be subject to your masters with
all fear; not only to the good and gentle, but also to the froward.
19 For this is thankworthy, if a man for conscience toward God endure
grief, suffering wrongfully. 20 For what glory is it, if,
when ye be buffeted for your faults, ye shall take it patiently? but if,
when ye do well, and suffer for it, ye take it patiently, this is
acceptable with God. 21 For even hereunto were ye called:
because Christ also suffered for us, leaving us an example, that ye should
follow his steps: 22 Who did no sin, neither was guile found in
his mouth: 23 Who, when he was reviled, reviled not again; when
he suffered, he threatened not; but committed himself to him that
judgeth righteously: 24 Who his own self bare our sins in his
own body on the tree, that we, being dead to sins, should live unto
righteousness: by whose stripes ye were healed. 25 For ye were
as sheep going astray; but are now returned unto the Shepherd and Bishop of
your souls.
The general rule of a Christian conversation is this, it must be honest,
which it cannot be if there be not a conscientious discharge of all relative
duties. The apostle here particularly treats of these distinctly.
I. The case of subjects. Christians were not only reputed innovators in
religion, but disturbers of the state; it was highly necessary, therefore,
that the apostle should settle the rules and measures of obedience to the
civil magistrate, which he does here, where,
1. The duty required is submission, which comprises loyalty and reverence to
their persons, obedience to their just laws and commands, and subjection to
legal penalties.
2. The persons or objects to whom this submission is due are described, (1.)
More generally: Every ordinance of man. Magistracy is certainly of
divine right; but the particular form of government, the power of the
magistrate, and the persons who are to execute this power, are of human
institution, and are governed by the laws and constitutions of each
particular country; and this is a general rule, binding in all nations, let
the established form of be what it will. (2.) Particularly: To the king,
as supreme, first in dignity and most eminent in degree; the king is a
legal person, not a tyrant: or unto governors, deputies, proconsuls,
rulers of provinces, who are sent by him, that is, commissioned by
him to govern.
3. The reasons to enforce this duty are,
(1.) For the Lord's sake, who had ordained magistracy for the good of
mankind, who has required obedience and submission (Rom. xiii.), and whose
honour is concerned in the dutiful behaviour of subjects to their
sovereigns.
(2.) From the end and use of the magistrate's office, which are, to punish
evil-doers, and to praise and encourage all those that do well. They were
appointed for the good of societies; and, where this end is not pursued, the
fault is not in their institution but their practice. [1.] True religion is
the best support of civil government; it requires submission for the Lord's
sake, and for conscience' sake. [2.] All the punishments, and all the
magistrates in the world, cannot hinder but there will be evil-doers in it.
[3.] The best way the magistrate can take to discharge his own duty, and to
amend the world, is to punish well and reward well.
(3.) Another reason why Christians should submit to the evil magistrate is
because it is the will of God, and consequently their duty; and
because it is the way to put to silence the malicious slanders of ignorant
and foolish men, v. 15. Learn, [1.] The will of God is, to a
good man, the strongest reason for any duty. [2.] Obedience to magistrates
is a considerable branch of a Christian's duty: So is the will of God.
[3.] A Christian must endeavour, in all relations, to behave himself so as
to put to silence the unreasonable reproaches of the most ignorant and
foolish men. [4.] Those who speak against religion and religious people are
ignorant and foolish.
(4.) He reminds them of the spiritual nature of Christian liberty. The Jews,
from Deut. xvii. 15, concluded that they were bound to obey no sovereign but
one taken from their own brethren; and the converted Jews thought
they were free from subjection by their relation to Christ. To prevent their
mistakes, the apostle tells the Christians that they were free, but from
what? Not from duty or obedience to God's law, which requires subjection to
the civil magistrate. They were free spiritually from the bondage of sin and
Satan, and the ceremonial law; but they must not make their Christian
liberty a cloak or covering for any wickedness, or for the neglect of any
duty towards God or towards their superiors, but must still remember they
were the servants of God. Learn, [1.] All the servants of Christ are
free men (John viii. 36); they are free from Satans' dominion, the
law's condemnation, the wrath of God, the uneasiness of duty, and the
terrors of death. [2.] The servants of Jesus Christ ought to be very careful
not to abuse their Christian liberty; they must not make it a cover or cloak
for any wickedness against God or disobedience to superiors.
4. The apostle concludes his discourse concerning the duty of subjects with
four admirable precepts:-- (1.) Honour all men. A due respect is to
be given to all men; the poor are not to be despised (Prov. xvii. 5); the
wicked must be honoured, not for their wickedness, but for any other
qualities, such as wit, prudence, courage, eminency of employment, or the
hoary head. Abraham, Jacob, Samuel, the prophets, and the apostles, never
scrupled to give due honour to bad men. (2.) Love the brotherhood.
All Christians are a fraternity, united to Christ the head, alike disposed
and qualified, nearly related in the same interest, having communion one
with another, and going to the same home; they should therefore love one
another with an especial affection. (3.) Fear God with the highest
reverence, duty, and submission; if this be wanting, none of the other three
duties can be performed as they ought. (4.) Honour the king with that
highest honour that is peculiarly due to him above other men.
II. The case of servants wanted an apostolical determination as well as that
of subjects, for they imagined that their Christian liberty set them free
from their unbelieving and cruel masters; to this the apostle answers, Servants,
be subject, v. 18. By servants he means those who were
strictly such, whether hired, or bought with money, or taken in the wars, or
born in the house, or those who served by contract for a limited time, as
apprentices. Observe,
1. He orders them to be subject, to do their business faithfully and
honestly, to conduct themselves, as inferiors ought, with reverence and
affection, and to submit patiently to hardships and inconveniences. This
subjection they owe to their masters, who have a right to their service; and
that not only to the good and gentle, such as use them well and abate
somewhat of their right, but even to the crooked and perverse, who are
scarcely to be pleased at all. Learn, (1.) Servants ought to behave
themselves to their masters with submission, and fear of displeasing them.
(2.) The sinful misconduct of one relation does not justify the sinful
behaviour of the other; the servant is bound to do his duty, though the
master be sinfully froward and perverse. (3.) Good people are meek and
gentle to their servants and inferiors. Our holy apostle shows his love and
concern for the souls of poor servants, as well as for higher people. Herein
he ought to be imitated by all inferior ministers, who should distinctly
apply their counsels to the lower, the meaner, the younger, and the poorer
sort of their hearers, as well as others.
2. Having charged them to be subject, he condescends to reason with them
about it.
(1.) If they were patient under their hardships, while they suffered
unjustly, and continued doing their duty to their unbelieving and untoward
masters, this would e acceptable to God, and he would reward all that they
suffered for conscience towards him; but to be patient when they were justly
chastised would deserve no commendation at all; it is only doing well,
and suffering patiently for that, which is acceptable with God, v.
19, 20. Learn, [1.] There is no condition so mean but a man may live
conscientiously in it, and glorify God in it; the meanest servant may do so.
[2.] The most conscientious persons are very often the greatest sufferers. For
conscience towards God, they suffer wrongfully; they do well, and suffer for
it; but sufferers of this sort are praiseworthy, they do honour to God
and to religion, and they are accepted of him; and this is their highest
support and satisfaction. [3.] Deserved sufferings must be endured with
patience: If you are buffeted for your faults, you must take it
patiently. Sufferings in this world are not always pledges of our future
happiness; if children or servants be rude and undutiful, and suffer for it,
this will neither be acceptable with God nor procure the praise of men.
(2.) More reasons are given to encourage Christian servants to patience
under unjust sufferings, v. 21. [1.] From their Christian calling and
profession: Hereunto were you called. [2.] From the example of
Christ, who suffered for us, and so became our example, that we
should follow his steps, whence learn, First, Good Christians are
a sort of people called to be sufferers, and therefore they must expect it;
by the terms of Christianity they are bound to deny themselves, and take up
the cross; they are called by the commands of Christ, by the dispensations
of Providence, and by the preparations of divine grace; and, by the practice
of Jesus Christ, they are bound to suffer when thus called to it. Secondly,
Jesus Christ suffered for you, or for us; it was not the
Father that suffered, but he whom the Father sanctified, and sent into the
world, for that end; it was both the body and soul of Christ that suffered,
and he suffered for us, in our stead and for our good, v. 24. Thirdly,
The sufferings of Christ should quiet us under the most unjust and cruel
sufferings we meet with in the world. He suffered voluntarily, not for
himself, but for us, with the utmost readiness, with perfect patience, from
all quarters, and all this though he was God-man; shall not we sinners, who
deserve the worst, submit to the light afflictions of this life, which work
for us unspeakable advantages afterwards?
3. The example of Christ's subjection and patience is here explained and
amplified: Christ suffered, (1.) Wrongfully, and without cause; for
he did no sin, v. 22. He had done no violence, no
injustice or wrong to any one--he wrought no iniquity of any sort whatever; neither
was guile found in his mouth (Isa. liii. 9), his words, as well as his
actions, were all sincere, just, and right. (2.) Patiently: When he was
reviled, he reviled not again (v. 23); when they blasphemed him,
mocked him, called him foul names, he was dumb, and opened not his mouth;
when they went further, to real injuries, beating, buffeting, and crowning
him with thorns, he threatened not; but committed both himself
and his cause to God that judgeth righteously, who would in time
clear his innocency, and avenge him on his enemies. Learn, [1.] Our Blessed
Redeemer was perfectly holy, and so free from sin that no temptation, no
provocation whatsoever, could extort from him so much as the least sinful or
indecent word. [2.] Provocations to sin can never justify the commission of
it. The rudeness, cruelty, and injustice of enemies, will not justify
Christians in reviling and revenge; the reasons for sin can never be so
great, but we have always stronger reasons to avoid it. [3.] The judgment of
God will determine justly upon every man and every cause; and thither we
ought, with patience and resignation, to refer ourselves.
4. Lest any should think, from what is said, v. 21-23, that Christ's
death was designed merely for an example of patience under sufferings, the
apostle here adds a more glorious design and effect of it: Who his own
self, &c., where note, (1.) The person suffering--Jesus Christ: His
own self--in his own body. The expression his own self is
emphatic, and necessary to show that he verified all the ancient prophecies,
to distinguish him from the Levitical priests (who offered the blood of
others, but he by himself purged our sins, Heb. i. 3), and to exclude
all others from participation with him in the work of man's redemption: it
is added, in his body; not but that he suffered in his soul (Matt.
xxvi. 38), but the sufferings of the soul were inward and concealed, when
those of the body were visible and more obvious to the consideration of
these suffering servants, for whose sake this example is produced. (2.) The
sufferings he underwent were stripes, wounds, and death, the death
of the cross--servile and ignominious punishments! (3.) The reason of
his sufferings: He bore our sins, which teaches, [1.] That Christ, in
his sufferings, stood charged with our sins, as one who had undertaken to
put them away by the sacrifice of himself, Isa. liii. 6. [2.] That he
bore the punishment of them, and thereby satisfied divine justice. [3.] That
hereby he takes away our sins, and removes them away from us; as the
scape-goat did typically bear the sins of the people on his head, and then
carried them quite away, (Lev. xvi. 21, 22), so the Lamb of God does first
bear our sins in his own body, and thereby take away the sins of the world,
John i. 29. (4.) The fruits of Christ's sufferings are, [1.] Our
sanctification, consisting of the death, the mortification of sin, and a new
holy life of righteousness, for both which we have an example, and powerful
motives and abilities also, from the death and resurrection of Christ. [2.]
Our justification. Christ was bruised and crucified as an expiatory
sacrifice, and by his stripes we are healed. Learn, First,
Jesus Christ bore the sins of all his people, and expiated them by his death
upon the cross. Secondly, No man can depend safely upon Christ, as
having borne his sin and expiated his guilt, till he dies unto sin and lives
unto righteousness.
5. The apostle concludes his advice to Christian servants, by putting them
in mind of the difference between their former and present condition, v.
25. They were as sheep going astray, which represents, (1.) Man's
sin: he goes astray; it is his own act, he is not driven, but does voluntary
go astray. (2.) His misery: he goes astray from the pasture, from the
shepherd, and from the flock, and so exposes himself to innumerable dangers.
(3.) Here is the recovery of these by conversion: But are now returned.
The word is passive, and shows that the return of a sinner is the effect of
divine grace. This return is from all their errors and wanderings, to
Christ, who is the true careful shepherd, that loves his sheep, and laid
down his life for them, who is the most vigilant pastor, and bishop, or
overseer of souls. Learn, [1.] Sinners, before their conversion, are always
going astray; their life is a continued error. [2.] Jesus Christ is the
supreme shepherd and bishop of souls, who is always resident with his flock,
and watchful over them. [3.] Those that expect the love and care of this
universal pastor must return to him, must die unto sin, and live unto
righteousness.
