Wherein
the apostle describes the duties of husbands and wives one to another,
beginning with the duty of the wife, ver. 1-7. He exhorts Christians to
unity, love, compassion, peace, and patience under sufferings; to oppose the
slanders of their enemies, not by returning evil for evil, or railing for
railing, but by blessing; by a ready account of their faith and hope, and by
keeping a good conscience, ver. 8-17. To encourage them to this, he proposes
the example of Christ, who suffered, the just for the unjust, but yet
punished the old world for their disobedience, and saved the few who were
faithful in the days of Noah, ver. 18, to the end.
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Duties
of Husbands and Wives.
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A. D. 66.
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1 Likewise, ye wives, be in subjection
to your own husbands; that, if any obey not the word, they also may without
the word be won by the conversation of the wives; 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 be the hidden man of the heart, in that which is not
corruptible, even the ornament of a meek and quiet spirit, which is
in the sight of God of great price. 5 For after this manner in
the old time the holy women also, who trusted in God, adorned themselves,
being in subjection unto their own husbands: 6 Even as Sara
obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do
well, and are not afraid with any amazement. 7 Likewise, ye
husbands, dwell with them according to knowledge, giving honour unto
the wife, as unto the weaker vessel, and as being heirs together of the
grace of life; that your prayers be not hindered.
The apostle having treated of the duties of subjects to their sovereigns,
and of servants to their masters, proceeds to explain the duty of husbands
and wives.
I. Lest the Christian matrons should imagine that their conversion to
Christ, and their interest in all Christian privileges, exempted them from
subjection to their pagan or Jewish husbands, the apostle here tells them,
1. In what the duty of wives consists.
(1.) In subjection, or an affectionate submission to the will, and
obedience to the just authority, of their own husbands, which
obliging conduct would be the most likely way to win those disobedient and
unbelieving husbands who had rejected the word, or who attended to no other
evidence of the truth of it than what they saw in the prudent, peaceable,
and exemplary conversation of their wives. Learn, [1.] Every distinct
relation has its particular duties, which ministers ought to preach, and the
people ought to understand. [2.] A cheerful subjection, and a loving,
reverential respect, are duties which Christian women owe their husbands,
whether they be good or bad; these were due from Eve to Adam before the
fall, and are still required, though much more difficult now than they were
before, Gen. iii. 16; 1 Tim. ii. 11. [3.] Though the design of the word of
the gospel is to win and gain souls to Christ Jesus, yet there are many so
obstinate that they will not be won by the word. [4.] There is
nothing more powerful, next to the word of God, to win people, than a good
conversation, and the careful discharge of relative duties. [5.] Irreligion
and infidelity do not dissolve the bonds, nor dispense with the duties, of
civil relations; the wife must discharge her duty to her own
husband, though he obey not the word.
(2.) In fear, or reverence to their husbands, Eph. v. 33.
(3.) In a chaste conversation, which their unbelieving husbands would
accurately observe and attend to. [1.] Evil men are strict observers of the
conversation of the professors of religion; their curiosity, envy, and
jealousy, make them watch narrowly the ways and lives of good people. [2.] A
chaste conversation, attended with due and proper respect to every one,
is an excellent means to win them to the faith of the gospel and obedience
to the word.
(4.) In preferring the ornaments of the mind to those of the body. [1.] He
lays down a rule in regard to the dress of religious women, v. 3.
Here are three sorts of ornaments forbidden: plaiting of hair, which
was commonly used in those times by lewd women; wearing of gold, or
ornaments made of gold, was practised by Rebecca, and Esther, and
other religious women, but afterwards became the attire chiefly of harlots
and wicked people; putting on of apparel, which is not absolutely
forbidden, but only too much nicety and costliness in it. Learn, First,
Religious people should take care that all their external behaviour be
answerable to their profession of Christianity: They must be holy in all
manner of conversation. Secondly, The outward adorning of the body is
very often sensual and excessive; for instance, when it is immoderate, and
above your degree and station in the world, when you are proud of it and
puffed up with it, when you dress with design to allure and tempt others,
when your apparel is too rich, curious, or superfluous, when your fashions
are fantastical, imitating the levity and vanity of the worst people, and
when they are immodest and wanton. The attire of a harlot can never become a
chaste Christian matron. [2.] Instead of the outward adorning of the body,
he directs Christian wives to put on much more excellent and beautiful
ornaments, v. 4. Here note, First, The part to be adorned: The
hidden man of the heart; that is, the soul; the hidden, the inner man.
Take care to adorn and beautify your souls rather than your bodies. Secondly,
The ornament prescribed. It must, in general, be something not
corruptible, that beautifies the soul, that is, the graces and virtues
of God's Holy Spirit. The ornaments of the body are destroyed by the moth,
and perish in the using; but the grace of God, the longer we wear it, the
brighter and better it is. More especially, the finest ornament of Christian
women is a meek and quiet spirit, a tractable easy temper of mind,
void of passion, pride, and immoderate anger, discovering itself in a quiet
obliging behaviour towards their husbands and families. If the husband be
harsh, and averse to religion (which was the case of these good wives to
whom the apostle gives this direction), there is no way so likely to win him
as a prudent meek behaviour. At least, a quiet spirit will make a good woman
easy to herself, which, being visible to others, becomes an amiable ornament
to a person in the eyes of the world. Thirdly, The excellency of it.
Meekness and calmness of spirit are, in the sight of God, of great
price--amiable in the sight of men, and precious in the sight of God. Learn,
1. A true Christian's chief care lies in the right ordering and commanding
of his own spirit. Where the hypocrite's work ends, there the true
Christian's work begins. 2. The endowments of the inner man are the chief
ornaments of a Christian; but especially a composed, calm, and quiet spirit,
renders either man or woman beautiful and lovely.
2. The duties of Christian wives being in their nature difficult, the
apostle enforces them by the example, (1.) Of the holy women of old, who
trusted in God, v. 5. "You can pretend nothing of excuse from
the weakness of your sex, but what they might. They lived in old time,
and had less knowledge to inform them and fewer examples to encourage them;
yet in all ages they practised this duty; they were holy women, and
therefore their example is obligatory; they trusted in God, and yet
did not neglect their duty to man: the duties imposed upon you, of a quiet
spirit and of subjection to your own husbands, are not new, but what have
ever been practised by the greatest and best women in the world." (2.)
Of Sara, who obeyed her husband, and followed him when he went from Ur of
the Chaldeans, not knowing whither he went, and called him lord,
thereby showing him reverence and acknowledging his superiority over her;
and all this though she was declared a princess by God from heaven, by the
change of her name, "Whose daughters you are if you imitate her
in faith and good works, and do not, through fear of your husbands, either
quit the truth you profess or neglect your duty to them, but readily perform
it, without either fear or force, out of conscience towards God and sense of
duty to them." Learn, [1.] God takes exact notice, and keeps an exact
record, of the actions of all men and women in the world. [2.] The
subjection of wives to their husbands is a duty which has been practised
universally by holy women in all ages. [3.] The greatest honour of any man
or woman lies in a humble and faithful deportment of themselves in the
relation or condition in which Providence has placed them. [4.] God takes
notice of the good that is in his servants, to their honour and benefit, but
covers a multitude of failings; Sara's infidelity and derision are
overlooked, when her virtues are celebrated. [5.] Christians ought to do
their duty to one another, not out of fear, nor from force, but from a
willing mind, and in obedience to the command of God. Wives should be in
subjection to their churlish husbands, not from dread and amazement, but
from a desire to do well and to please God.
II. The husband's duty to the wife comes next to be considered.
1. The particulars are, (1.) Cohabitation, which forbids unnecessary
separation, and implies a mutual communication of goods and persons one to
another, with delight and concord. (2.) Dwelling with the wife according
to knowledge; not according to lust, as brutes; nor according to
passion, as devils; but according to knowledge, as wise and sober men, who
know the word of God and their own duty. (3.) Giving honour to the wife--giving
due respect to her, and maintaining her authority, protecting her person,
supporting her credit, delighting in her conversation, affording her a
handsome maintenance, and placing a due trust and confidence in her.
2. The reasons are, Because she is the weaker vessel by nature and
constitution, and so ought to be defended: but then the wife is, in other
and higher respects, equal to her husband; they are heirs together of the
grace of life, of all the blessings of this life and another, and
therefore should live peaceably and quietly one with another, and, if they
do not, their prayers one with another and one for another will be hindered,
so that often "you will not pray at all, or, if you do, you will pray
with a discomposed ruffled mind, and so without success." Learn, (1.)
The weakness of the female sex is no just reason either for separation or
contempt, but on the contrary it is a reason for honour and respect: Giving
honour to the wife as unto the weaker vessel. (2.) There is an honour
due to all who are heirs of the grace of life. (3.) All married people
should take care to behave themselves so lovingly and peaceably one to
another that they may not by their broils hinder the success of their
prayers.
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Duties towards Friends and Enemies.
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A. D. 66.
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8 Finally, be ye all of one mind,
having compassion one of another, love as brethren, be pitiful, be
courteous: 9 Not rendering evil for evil, or railing for
railing: but contrariwise blessing; knowing that ye are thereunto called,
that ye should inherit a blessing. 10 For he that will love
life, and see good days, let him refrain his tongue from evil, and his lips
that they speak no guile: 11 Let him eschew evil, and do good;
let him seek peace, and ensue it. 12 For the eyes of the Lord are
over the righteous, and his ears are open unto their prayers: but the
face of the Lord is against them that do evil. 13 And who
is he that will harm you, if ye be followers of that which is
good? 14 But and if ye suffer for righteousness' sake, happy are
ye: and be not afraid of their terror, neither be troubled;
15 But sanctify the Lord God in your hearts: and be ready always to give
an answer to every man that asketh you a reason of the hope that is in you
with meekness and fear:
The apostle here passes from special to more general exhortations.
I. He teaches us how Christians and friends should treat one another. He
advises Christians to be all of one mind, to be unanimous in the
belief of the same faith, and the practice of the same duties of religion;
and, whereas the Christians at that time were many of them in a suffering
condition, he charges them to have compassion one of another, to love
as brethren, to pity those who were in distress, and to be
courteous to all. Hence learn, 1. Christians should endeavour to be all
of one mind in the great points of faith, in real affection, and in
Christian practice; they should be like-minded one to another, according
to Christ Jesus (Rom. xv. 5), not according to man's pleasure, but God's
word. 2. Though Christians cannot be exactly of the same mind, yet they
should have compassion one for another, and love as brethren; they ought not
to persecute or hate one another, but love one another with more than common
affection; they should love as brethren. 3. Christianity requires pity to
the distressed, and civility to all. He must be a flagrant sinner, or a vile
apostate, who is not a proper object of civil courtesy, 1 Cor. v. 11; 2 John
10, 11.
II. He instructs us how to behave towards enemies. The apostle knew that
Christians would be hated and evil-entreated of all men for
Christ's sake; therefore,
1. He warns them not to return evil for evil, nor railing for railing;
but, on the contrary, "when they rail at you, do you bless them; when
they give you evil words, do you give them good ones; for Christ has both by
his word and example called you to bless those that curse you, and has
settled a blessing on you as your everlasting inheritance, though you were
unworthy." To bear evils patiently, and to bless your enemies, is the
way to obtain this blessing of God. Learn, (1.) To render evil for evil,
or railing for railing, is a sinful unchristian practice; the magistrate
may punish evil-doers, and private men may seek a legal remedy when
they are wronged; but private revenge by duelling, scolding, or secret
mischief, is forbidden Prov. xx. 22; Luke vi. 27; Rom. xii. 17; 1 Thess. v.
15. To rail is to revile another in bitter, fierce, and reproachful terms;
but for ministers to rebuke sharply, and to preach earnestly against the
sins of the times, is not railing; all the prophets and apostles practised
it, Isa. lvi. 10; Zeph. iii. 3; Acts xx. 29. (2.) The laws of Christ oblige
us to return blessing for railing. Matt. v. 44, "Love your enemies,
bless those that curse you, do good to those that hate you, and pray for
those that persecute you. You must not justify them in their sin, but
you must do for your enemies all that justice requires or charity
commands." We must pity, pray for, and love those who rail at us. (3.)
A Christian's calling, as it invests him with glorious privileges, so it
obliges him to difficult duties. (4.) All the true servants of God shall
infallibly inherit a blessing; they have it already in a great degree, but
the full possession of it is reserved to another state and world.
2. He gives an excellent prescription for a comfortable happy life in this
quarrelsome ill-natured world (v. 10): it is quoted from Ps. xxxiv.
12-14. "If you earnestly desire that your life should be long, and your
days peaceable and prosperous, keep your tongue from reviling,
evil-speaking, and slandering, and your lips from lying, deceit, and
dissimulation. Avoid doing any real damage or hurt to your neighbour, but be
ever ready to do good, and to overcome evil with good; seek peace with all
men, and pursue it, though it retire from you. This will be the best way to
dispose people to speak well of you, and live peaceably with you."
Learn, (1.) Good people under the Old and new Testament were obliged to the
same moral duties; to refrain the tongue from evil, and the lips from
guile, was a duty in David's time as well as now. (2.) It is lawful to
consider temporal advantages as motives and encouragements to religion. (3.)
The practice of religion, particularly the right government of the tongue,
is the best way to make this life comfortable and prosperous; a sincere,
inoffensive, discreet tongue, is a singular means to pass us peaceably and
comfortably through the world. (4.) The avoiding of evil, and doing of good,
is the way to contentment and happiness both here and hereafter. (5.) It is
the duty of Christians not only to embrace peace when it is offered, but to
seek and pursue it when it is denied: peace with societies, as well as peace
with particular persons, in opposition to division and contention, is what
is here intended.
3. He shows that Christians need not fear that such patient inoffensive
behaviour as is prescribed will invite and encourage the cruelty of their
enemies, for God will thereby be engaged on their side: For the eyes of
the Lord are over the righteous (v. 12); he takes special notice
of them, exercises a providential constant government over them, and bears a
special respect and affection to them. His ears are open to their
prayers; so that if any injuries be offered to them they have this
remedy, they may complain of it to their heavenly Father, whose ears are
always attentive to the prayers of his servants in their distresses, and who
will certainly aid them against their unrighteous enemies. But the face
of the Lord is against those that do evil; his anger, and displeasure,
and revenge, will pursue them; for he is more an enemy to wicked persecutors
than men are. Observe, (1.) We must not in all cases adhere to the express
words of scripture, but study the sense and meaning of them, otherwise we
shall be led into blasphemous errors and absurdities: we must not imagine
that God hath eyes, and ears, and face, though these are the express words
of the scripture. (2.) God hath a special care and paternal affection
towards all his righteous people. (3.) God doth always hear the prayers of
the faithful, John iv. 31; 1 John v. 14; Heb. iv. 16. (4.) Though God is
infinitely good, yet he abhors impenitent sinners, and will pour out his
wrath upon those that do evil. He will do himself right, and do all the
world justice; and his goodness is no obstruction to his doing so.
4. This patient humble behaviour of Christians is further recommended and
urged from two considerations:-- (1.) This will be the best and surest way
to prevent suffering; for who is he that will harm you? v. 13.
This, I suppose, is spoken of Christians in an ordinary condition, not in
the heat of persecution. "Ordinarily, there will be but few so
diabolical and impious as to harm those who live so innocently and usefully
as you do." (2.) This is the way to improve sufferings. "If you
be followers of that which is good, and yet suffer, this is
suffering for righteousness; sake (v. 14), and will be your glory and
your happiness, as it entitles you to the blessing promised by Christ"
(Matt. v. 10); therefore, [1.] "You need not be afraid of any thing
they can do to strike you with terror, neither be much troubled nor
concerned about the rage or force of your enemies." Learn, First,
to follow always that which is good is the best course we can take to keep
out of harm's way. Secondly, To suffer for righteousness sake is the
honour and happiness of a Christian; to suffer for the cause of truth, a
good conscience, or any part of a Christian's duty, is a great honour; the
delight of it is greater than the torment, the honour more than the
disgrace, and the gain much greater than the loss. Thirdly,
Christians have no reason to be afraid of the threats or rage of any of
their enemies. "Your enemies are God's enemies, his face is against
them, his power is above them, they are the objects of his curse, and
can do nothing to you but by his permission; therefore trouble not
yourselves about them." [2.] Instead of terrifying yourselves with the
fear of men, be sure to sanctify the Lord God in your hearts (v.
15); let him be your fear, and let him be your dread, Isa. viii. 12,
13. Fear not those that can only kill the body, but fear him that can
destroy body and soul, Luke xii. 4, 5. We sanctify the Lord God in our
hearts when we with sincerity and fervency adore him, when our thoughts of
him are awful and reverend, when we rely upon his power, trust to his
faithfulness, submit to his wisdom, imitate his holiness, and give him the
glory due to his most illustrious perfections. We sanctify God before others
when our deportment is such as invites and encourages others to glorify and
honour him; both are required, Lev. x. 3. "When this principle is laid
deeply into your hearts, the next thing, as to men, is to be always ready,
that is, able and willing, to give an answer, or make an apology or
defence, of the faith you profess, and that to every man that asketh a
reason of your hope, what sort of hope you have, or which you suffer
such hardships in the world." Learn, First, An awful sense of
the divine perfections is the best antidote against the fear of sufferings;
did we fear God more, we should certainly fear men less. Secondly,
The hope and faith of a Christian are defensible against all the world.
There may be a good reason given for religion; it is not a fancy but a
rational scheme revealed from heaven, suited to all the necessities of
miserable sinners, and centring entirely in the glory of God through Jesus
Christ. Thirdly, Every Christian is bound to answer and apologize for
the hope that is in him. Christians should have a reason ready for their
Christianity, that it may appear they are not actuated either by folly or
fancy. This defence may be necessary more than once or twice, so that
Christians should be always prepared to make it, either to the magistrate,
if he demand it, or to any inquisitive Christian, who desires to know it for
his information or improvement. Fourthly, These confessions of our
faith ought to be made with meekness and fear; apologies for our
religion ought to be made with modesty and meekness, in the fear of God,
with jealousy over ourselves, and reverence to our superiors.
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Good Conscience and Good Conversation.
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A. D. 66.
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16 Having a good conscience; that, whereas
they speak evil of you, as of evildoers, they may be ashamed that falsely
accuse your good conversation in Christ. 17 For it is
better, if the will of God be so, that ye suffer for well doing, than for
evil doing.
The confession of a Christian's faith cannot credibly be supported but by
the two means here specified--a good conscience and a good
conversation. conscience is good when it does its office well, when it
is kept pure and uncorrupt, and clear from guilt; then it will justify you,
though men accuse you. A good conversation in Christ is a holy life,
according to the doctrine and example of Christ. "Look well to your
conscience, and to your conversation; and then, though men speak evil of
you, and falsely accuse you as evil-doers, you will clear yourselves, and
bring them to shame. Perhaps you may think it hard to suffer for well-doing,
for keeping a good conscience and a good conversation; but be not
discouraged, for it is better for you, though worse for your enemies, that
you suffer for well-doing than for evil-doing." Learn, 1. The most
conscientious persons cannot escape the censures and slanders of evil men;
they will speak evil of them, as of evil-doers, and charge them with crimes
which their very souls abhor: Christ and his apostles were so used. 2. A
good conscience and a good conversation are the best means to secure a good
name; these give a solid reputation and a lasting one. 3. False accusation
generally turns to the accuser's shame, by discovering at last the accuser's
indiscretion, injustice, falsehood, and uncharitableness. 4. It is sometimes
the will of God that good people should suffer for well-doing, for their
honesty and for their faith. 5. As well-doing sometimes exposes a good man
to suffering, so evil-doing will not exempt an evil man from it. The apostle
supposes here that a man may suffer for both. If the sufferings of good
people for well-doing be so severe, what will the sufferings of wicked
people be for evil-doing? It is a sad condition which that person is in upon
whom sin and suffering meet together at the same time; sin makes sufferings
to be extreme, unprofitable, comfortless, and destructive.
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Christ's
Sufferings.
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A. D. 66.
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18 For Christ also hath once suffered for
sins, the just for the unjust, that he might bring us to God, being put to
death in the flesh, but quickened by the Spirit: 19 By which
also he went and preached unto the spirits in prison; 20 Which
sometime were disobedient, when once the longsuffering of God waited in the
days of Noah, while the ark was a preparing, wherein few, that is, eight
souls were saved by water.
Here, I. The example of Christ is proposed as an argument for patience under
sufferings, the strength of which will be discerned if we consider the
several points contained in the words; observe therefore, 1. Jesus Christ
himself was not exempted from sufferings in this life, though he had no
guilt of his own and could have declined all suffering if he had pleased. 2.
The reason or meritorious cause of Christ's suffering was the sins of men: Christ
suffered for sins. The sufferings of Christ were a true and proper
punishment; this punishment was suffered to expiate and to make an atonement
for sin; and it extends to all sin. 3. In the case of our Lord's suffering,
it was the just that suffered for the unjust; he substituted himself in our
room and stead, and bore our iniquities. He that knew no sin suffered
instead of those that knew no righteousness. 4. The merit and perfection of
Christ's sacrifice were such that for him to suffer once was enough. The
legal sacrifices were repeated from day to day, and from year to year; but
the sacrifice of Christ, once offered, purgeth away sin, Heb. vii. 27; ix.
26, 28; x. 10, 12, 14. 5. The blessed end or design of our Lord's sufferings
was to bring us to God, to reconcile us to God, to give us access to the
Father, to render us and our services acceptable, and to bring us to eternal
glory, Eph. ii. 13, 18; iii. 12; Heb. x. 21, 22. 6. The issue and event of
Christ's suffering, as to himself, were these, he was put to death in his
human nature, but he was quickened and raised again by the Spirit. Now, if
Christ was not exempted from sufferings, why should Christians expect it? If
he suffered, to expiate sins, why should not we be content when our
sufferings are only for trial and correction, but not for expiation? If he,
though perfectly just, why should not we, who are all criminals? If he once
suffered, and then entered into glory, shall not we be patient under
trouble, since it will be but a little time and we shall follow him to
glory? If he suffered, to bring us to God, shall not we submit to
difficulties, since they are of so much use to quicken us in our return to
God, and in the performance of our duty to him?
II. The apostle passes from the example of Christ to that of the old world,
and sets before the Jews, to whom he wrote, the different event of those who
believed and obeyed Christ preaching by Noah, from those that continued
disobedient and unbelieving, intimating to the Jews that they were under a
like sentence. God would not wait much longer upon them. They had now an
offer of mercy; those that accepted of it should be saved, but those who
rejected Christ and the gospel should be as certainly destroyed as ever the
disobedient in the times of Noah were.
1. For the explication of this we may notice, (1.) The preacher--Christ
Jesus, who has interested himself in the affairs of the church and of the
world ever since he was first promised to Adam, Gen. iii. 15. He went,
not by a local motion, but by special operation, as God is frequently said
to move, Gen. xi. 5; Hos. v. 15; Mic. i. 3. He went and preached, by
his Spirit striving with them, and inspiring and enabling Enoch and Noah to
plead with them, and preach righteousness to them, as 2 Pet. ii. 5.
(2.) The hearers. Because they were dead and disembodied when the apostle
speaks of them, therefore he properly calls them spirits now in prison;
not that they were in prison when Christ preached to them, as the
vulgar Latin translation and the popish expositors pretend. (3.) The sin of
these people: They were disobedient, that is, rebellious,
unpersuadable, and unbelieving, as the word signifies; this their
sin is aggravated from the patience and long-suffering of God (which once
waited upon them for 120 years together), while Noah was preparing
the ark, and by that, as well as by his preaching, giving them fair
warning of what was coming upon them. (4.) The event of all: Their bodies
were drowned, and their spirits cast into hell, which is called a prison
(Matt. v. 25; 2 Pet. ii. 4, 5); but Noah and his family, who believed and
were obedient, were saved in the ark.
2. From the whole we learn that, (1.) God takes exact notice of all the
means and advantages that people in all ages have had for the salvation of
their souls; it is put to the account of the old world that Christ offered
them his help, sent his Spirit, gave them fair warning by Noah, and waited a
long time for their amendment. (2.) Though the patience of God wait long
upon sinners, yet it will expire at last; it is beneath the majesty of the
great God always to wait upon man in vain. (3.) The spirits of disobedient
sinners, as soon as they are out of their bodies, are committed to the
prison of hell, whence there is no redemption. (4.) The way of the most is
neither the best, the wisest, nor the safest way to follow: better to follow
the eight in the ark than the eight millions drowned by the flood and damned
to hell.
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Christian Baptism.
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A. D. 66.
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21 The like figure whereunto even
baptism doth also now save us (not the putting away of the filth of the
flesh, but the answer of a good conscience toward God,) by the resurrection
of Jesus Christ: 22 Who is gone into heaven, and is on the right
hand of God; angels and authorities and powers being made subject unto him.
Noah's salvation in the ark upon the water prefigured the salvation of all
good Christians in the church by baptism; that temporal salvation by the ark
was a type, the antitype whereunto is the eternal salvation of believers by
baptism, to prevent mistakes about which the apostle,
I. Declares what he means by saving baptism; not the outward ceremony of
washing with water, which, in itself, does no more than put away the filth
of the flesh, but it is that baptism wherein there is a faithful answer or
restipulation of a resolved good conscience, engaging to believe in, and be
entirely devoted to, God, the Father, Son, and Holy Ghost, renouncing at the
same time the flesh, the world, and the devil. The baptismal covenant, made
and kept, will certainly save us. Washing is the visible sign; this is the
thing signified.
II. The apostle shows that the efficacy of baptism to salvation depends not
upon the work done, but upon the resurrection of Christ, which supposes his
death, and is the foundation of our faith and hope, to which we are rendered
conformable by dying to sin, and rising again to holiness and newness of
life. Learn, 1. The sacrament of baptism, rightly received, is a means and a
pledge of salvation. Baptism now saveth us. God is pleased to convey
his blessings to us in and by his ordinances, Acts ii. 38; xxii. 16. 2. The
external participation of baptism will save no man without an answerable
good conscience and conversation. There must be the answer of a good
conscience towards God.--Obj. Infants cannot make such an answer, and
therefore ought not to be baptized.--Answer, the true circumcision
was that of the heart and of the spirit (Rom. ii. 29), which children were
no more capable of then than our infants are capable of making this answer
now; yet they were allowed circumcision at eight days old. The infants of
the Christian church therefore may be admitted to the ordinance with as much
reason as the infants of the Jewish, unless they are barred from it by some
express prohibition of Christ.
III. The apostle, having mentioned the death and resurrection of Christ,
proceeds to speak of his ascension, and sitting at the right hand of the
Father, as a subject fit to be considered by these believers for their
comfort in their suffering condition, v. 22. If the advancement of
Christ was so glorious after his deep humiliation, let not his followers
despair, but expect that after these short distresses they shall be advanced
to transcendent joy and glory. Learn, 1. Jesus Christ, after he had finished
his labours and his sufferings upon earth, ascended triumphantly into
heaven, of which see Acts i. 9-11; Mark xvi. 19. He went to heaven to
receive his own acquired crown and glory (John xvii. 5), to finish that part
of his mediatorial work which could not be done on earth, and make
intercession for his people, to demonstrate the fulness of his satisfaction,
to take possession of heaven for his people, to prepare mansions for them,
and to send down the Comforter, which was to be the first-fruits of his
intercession, John xvi. 7. 2. Upon his ascension into heaven, Christ is
enthroned at the right hand of the Father. His being said to sit
there imports absolute rest and cessation from all further troubles and
sufferings, and an advancement to the highest personal dignity and sovereign
power. 3. Angels, authorities, and powers, are all made subject to Christ
Jesus: all power in heaven and earth, to command, to give law, issue
orders, and pronounce a final sentence, is committed to Jesus, God-man,
which his enemies will find to their everlasting sorrow and confusion, but
his servants to their eternal joy and satisfaction.
