opprobrious words in return for those which he received. (1.) He was reviled. He was accused of being a seditious man; he was spoken of as a deceiver; he was charged with being in league with Beelzebub, the " prince of the devils;" he was condemned as a blasphemer against God. This was done (a) by the great and the influential of the land; (6) in the most public manner; (c) with a design to alienate his friends from him; (d) with most cutting and severe sarcasm and irony; and (e) in reference to every thing that would most affect a man of delicate and tender sensibility. (2.) He did not revile those who had reproached*him. He asked that justice might be done. He demanded that if he had spoken evil they should bear witness of the evil; but beyond that he did not go. He used no harsh language. He showed no anger. He called for no revenge. He prayed that they might be forgiven. He calmly stood and bore it all, for he came to endure all kinds of suffering in order that he might set us an example and make an atonement for our sins. IF When he suffered, he threatened not. That is, when he suffered injustice from others, in his trial, and in his death, he did not threaten punishment. He did not call down the wrath of heaven. He did not even predict that they would be punished; he expressed no wish that they should be. *i But committed himself to him that judgcth righteously. Marg., his cause. The sense is much the same. The meaning is that he committed his cause, his name, his interests, the whole case, to God. The meaning of the phrase "that judgeth righteously" here is that God would do him exact justice. Though wronged by men, he felt assured that he would do right. He would rescue his name from these reproaches; he would give him the honor in the world which he deserved; and he would bring upon those who had wronged him all that was necessary to show his disapprobation of what they had done, and all that would be necessary to give the sins in his own body ' on the tree, that we, being dead to sins, should live a unto righteousness: by 6 whose stripes ye were healed.
highest support to the cause of virtue. Comp. Luke xxiii. 40. This is the example which is set before us when we are wronged. The whole example embraces these points: (1.) We should see to it that we ourselves are guiltless in the matter for which we are reproached or accused. Before we fancy that we are suffering as Christ did, we should be sure that our lives are such as not to deserve reproach. We can not, indeed, hope to be as pure as he was, but we may so live that if we are reproached and reviled we may be certain that it is not for any wrong that we have done to others, or that we do not deserve it from our fellow-men. (2.) When we are reproached and reviled we should feel that we were called to this by our profession; that it was one of the things which we were taught to expect when we became Christians; that it is what the prophets and apostles endured, and what the Master himself suffered in an eminent degree; and that if we meet with the scorn of the great, the gay, the rich, the powerful, it is no more than the Saviour did, and no more than we have been taught to expect will be our portion. It may be well, too, to remember our unworthiness, and to reflect that though we have done no wrong to the individual who reviles us, yet that we are sinners, and that such reproaches may properly remind us that we are guilty before God. So David felt when reproached by Shimei: "So let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?" 2 Sam. xvi. 10. (3.) When this occurs, we should calmly and confidently commit our cause to God. Our name, our character, our influence, our reputation, while living, and after we are (had, we should leave entirely with him. We should neither seek nor desire revenge. We should not call down the wrath of God on our persecutors and slanderers. We should feel that God will give us the measure of reputation which we ought to have in the world, and that he will suffer no ultimate injustice to be done us. "Commit thy way unto the Lord; trust also in him, and he shall bring G2 it to pass; and he shall bring forth thy righteousness as the light, and thy judgment as the noon-day." Psa. xxxvii. 5, 0. The Latin Vulgate has here, " But he committed himself to him who judged him unjustly"— judicanti se injuste; that is, to Pontius Pilate, meaning that he left himself in his hands, though he knew that the sentence was unjust. But there is no authority for this in the Greek, and this is one of the instances in which that version departs from the original.
24. Who his own self. See Notes on Heb. i. 3, on the phrase " when he had by himself purged our sins." The meaning is, that he did it in his own proper person; he did not make expiation by offering a bloody victim, but was himself the sacrifice. U Bare our sins. There is an allusion here undoubtedly to Isa. liii. 4, 12. See the meaning of the phrase "to bear sins" fully considered in the Notes on those places. As this can not mean that Christ so took upon himself the sins of men as to become himself a sinner, it must mean that he put himself in the place of sinners, and bore that which those sins deserved; that is, that he endured in his own person that which, if it had been inflicted on the sinner himself, would have been a proper expression of the divine displeasure against sin, or would have been a proper punishment for sin. See Notes on 2 Cor. v. 21. He was treated as if he had been a sinner, in order that we might be treated as if we had not sinned; that is, as if we were righteous. There is no other way in which we can conceive that one bears the sins of another. They can not be literally transferred to another, and all that can be meant is that he should take the consequences on himself, and suffer as if he had committed the transgressions himself. H In his own body. This alludes undoubtedly to his sufferings. The sufferings which he endured on the cross were such as would have been endured if he had been guilty; that is, he was treated as he would have been if he had been a sinner. He was treated as a malefactor; crucified as those most guilty were; endured the same
25 For ye were as sheep going astray; "but are now returned
kind of bodily pain that the guilty do who are punished for their own sins; and passed through mental sorrows strongly resembling — as much so as the case admitted of— what the guilty themselves experience when they are left to distressing anguish of mind, and are abandoned by God. The sufferings of the Saviour were in all respects made as nearly like the sufferings of the most guilty as the sufferings of a perfectly innocent being could be. 1f On the tree. Marg., "to the tree." Gr., LttI to %6\ov. The meaning is rather, as in the text, that while himself on the cross, he bore the sorrows which our sins deserved. It does not mean that he conveyed our sorrows there, but that while there he suffered under the intolerable burden, and was by that burden crushed in death. The phrase "on the tree," literally "on the wood" means the cross. The same Greek word is used in Acts v. 30; x. 39; xiii. 29; Gal. iii. 13, as applicable to the cross, in all of which places it is rendered tree. 1f That we, being dead to sins. In virtue of his having thus been suspended on a cross; that is, his being put to death as an atoning sacrifice is the means by which we become dead to sin, and live to God. The phrase " being dead to sin" is in the original (tccis afxapTiai<3 airoytvoixtvoi) literally " to be absentfrom sins." The Greek word was probably used (by a euphemism) to denote to die, that is, to be absentfrom the world. This is a milder and less repulsive word than to say to die. It is not elsewhere used in the New Testament. The meaning is, that we being effectually separated from sin, that is, so* separated that it no longer influences us, should live unto God. We are to be, in regard to sin, as if we were dead; and it is to have no more influence over us than if we were in our graves. See Notes on Rom. vi. 2-7. The means by which this is brought about is the death of Christ (see Notes on Rom. vi. 8); for as he died literally on the cross on account of our sins, the effect has been to show us the evil of transgression, and to lead us to new and holy lives. IT Should live unto righteousness. Though dead in respect to sin, yet we have unto the b Shepherd and Bishop of your souls.
real life in another respect. We are made alive unto God, to righteousness, to true holiness. See Notes on Rom. vi. 11; Gal. ii. 20. H By whose stripes. This is taken from Isa, liii. 5. See it explained in the Notes on that verse. The word rendered stripes (fiwXwxj/) means properly the livid and swollen mark of a blow; the mark designated by us when we use the expression " black and blue." It is not properly a bloody wound, but that made by pinching, beating, scourging. The idea seems to be that the Saviour was scourged or whipped, and that the effect on us is the same in producing spiritual healing, or in recovering us from our faults, as if we had been scourged ourselves. By faith we see the bruises inflicted on him — the black and blue spots made by beating; we remember that they were on account of our sins and not for his; and the effect in reclaiming us is the same as if they had been inflicted on us. If Ye were healed. Sin is often spoken of as a disease, and redemption from it as a restoration from a deadly malady. See this explained in the Notes on Isa. liii. 5.
25. For ye were as sheep going astray. Here also is an allusion to Isa. liii. 6: 11 All we like sheep have gone astray." See Notes on that verse. The figure is plain. We were like a flock without a shepherd. We had wandered far away from the true fold, and were following our own paths. We were without a protector, and were exposed to every kind of danger. This aptly and forcibly expresses the condition of the whole race before God recovers men by the plan of salvation. A flock thus wandering without a shepherd, conductor, or guide, is in a most pitiable condition; and so was man in his wanderings before he was sought out and brought back to the fold by the Great Shepherd, f But are now returned unto the Shepherd and Bishop of your souls. To Christ, who thus came to seek and to save those who were lost. He is often called a Shepherd. See Notes on John x. 1-16. The word rendered Bishop (£7rio-«:o7ro?) means overseer. It may be applied to one who inspects or oversees any thing, as public works; to any one who is an inspector of wares offered for sale; in general to any one who is a superintendent. It is applied in the New Testament to those who are appointed to watch over the interests of the Church, and especially to the officers of the Church. Here it is applied to the Lord Jesus as the Great Guardian and Superintendent of his Church; and the title of Universal Bishop helongs to him alone.
In the conclusion of this chapter we may remark:
(1.) That there is something very beautiful in the expression as applied to the Saviour, "Bishop of souls.''1 It implies that the soul is his peculiar care; that it is the object of his special interest; and that it is of great value, so great that it is that which mainly deserves regard. He is the Bishop of the soul in a sense quite distinct from any care which he manifests for the body. That, too, in the proper way, is the object of his care; out that has no importance as compared with the soul. Our care is principally employed in respect to the body; the care of the Redeemer has especial reference to the soul.
(2.) It follows that the welfare of the soul may be committed to the Lord Jesus with confidence. It is the object of his special guardianship, and he will not be unfaithful to the trust reposed in him. There is nothing more safe than the human soul is when it is committed in faith to the keeping of the Son of God. Comp. 2 Tim. i. 12.
(3.) As, therefore, he has shown his regard for us in seeking us when we were wandering and lost; as he came on the kind and benevolent errand to find us and bring us back to himself, let us show our gratitude to him by resolving to wander no more. As we regard our own safety and happiness, let us commit ourselves to him as our Great Shepherd, to follow where he leads us, and to be ever under his pastoral inspection. We had all wandered away. We had gone where there was no happiness and no protector. We had no one to provide for us, to care for us, to pity us. We were exposed to certain ruin. In that state he pitied us, sought us out, brought us back. If we had remained where we were, or had gone farther in our wanderings, we should have gone certainly to destruction. He sought us out; he led us back; he took us under his own protection and guidance; and we shall be safe as long as we follow where he leads, and no longer. To him, then, a Shepherd who never forsakes his flock, let us at all times commit ourselves, following where he leads, feeling that under him our great interests are secure.
(4.) We may learn from this chapter, as we may from every other part of the New Testament, that in doing this we may be called to suffer. We may be reproached and reviled as the Great Shepherd himself was. We may become the objects of public scorn on account of our love to him. We may suffer in name, in feeling, in property, in our business, by our attachment to the principles of his Gospel. Many who are his followers may be in circumstances of poverty or oppression. They may be held in bondage; they may be deprived of their rights; they may feel that their lot in life is a hard one, and that the world seems to have conspired against them to do them wrong; but let them in all these circumstances look to him "who made himself of no reputation, and took upon him the form of a servant, and became obedient unto death, even the death of the cross " (Phil. ii. 7, 8); let them remember that it is "enough for the disciple that he be as his master, and the servant as his lord." Matt. x. 25. In view of the example of our Master, and of all the promises of support in the Bible, let us all bear with patience the trials of life, whether arising from poverty, from a humble condition, or from the reproaches of a wicked world. Our trials will soon be ended; and soon, under the direction of the " Shepherd and Bishop of souls," we shall be brought to a world where trials and sorrows are unknown.
(5.) Iu our trials here, let it be our main object so to live that our sufferings shall not be on account of our own faults. Ver. 19-22. Our Saviour so lived. He was persecuted, reviled, mocked, condemned to die. But it was for no fault of his. In all his varied and prolonged sufferings, he had the ever-abiding consciousness that he was innocent; he had the firm conviction that it would yet be seen and confessed by all the world that he was
"holy, harmless, undefiled." Ver. 23. His were not the sufferings produced by a guilty conscience, or by the recollection that he had wronged any one. So, if we must suffer, let our trials come upon us. Be it our first aim to have a conscience void of offense, to wrong no one, to give no occasion for reproaches and revilings, to do our duty faithfully to God and to men. Then, if trials come, we shall feel that we suffer as our Master did; and then we may, as he did, commit our cause "to him that judgeth righteously," assured that in due time "he will bring forth our righteousness as the light, and our judgment as the noon-day." Psa. xxxvii. 6.
This chapter embraces the following subjects:
I. The duty of wives. Ver. 1-6. Particularly (a) that their conduct should be such as would be adapted to lead their unbelieving husbands to embrace a religion whose happy influence was seen in the pure conduct of their wives. Vs. 1, 2. (b) In reference to dress and ornaments, that they should not seek that which was external, but rather that which was of the heart. Vs. 3, 4. (c) For an illustration of the manner in which these duties should be performed, the apostle refers to the holy example of the wife of Abraham as one which Christian females should imitate. Vs. 5, 6.
II. The duty of husbands. Ver. 7. It was their duty to render all proper honor to their wives, and to live with them as fellow-heirs of salvation, that their prayers might not be hindered; implying (1) that in the most important respects they were on an equality; (2) that they would pray together, or that there would be family prayer; and (3) that it was the duty of husband and wife so to live together that their prayers might ascend from united hearts, and that it would be consistent for God to answer them.
III. The general duty of unity and of kindness. Ver. 8-14. They were (a) to be of one mind; to have compassion; to love as brethren. Ver. 8. (6) They were never to render evil for evil, or railing for railing. Ver. 9. (c) They were to remember the promises of length of days and of honor made to those who were pure in their conversation, and who were the friends of peace. Vs. 9, 10. (d) They were to remember that the eyes of the Lord are always on the righteous; that they who are good are under his protection (ver. 12); and that if, while they maintain this character, they are called to suffer, they should count it rather an honor than a hardship. Vs. 13, 14.
IV. The duty of being ready always to give to every man a reason for the hope they entertained; and, if they were called to suffer persecution and trial in the service of God, of being able still to show good reasons why they professed to be Christians, and of so living that those who wronged them should see that their religion was more than a name, and was founded in such truth as to command the assent even of their persecutors. Ver.
V. In their persecutions and trials they were to remember the example of Christ— his trials, his patience, and his triumphs. Ver. 18-22. Particularly (a) the apostle refers them to the fact that he had suffered, though he was innocent, and that he was put to death though he had done no wrong. Ver. 18. (6) He refers them to the patience and forbearance of Christ in a former age, an age of great and abounding wickedness, when, in the person of his representative and embassador Noah, he suffered much and long from the opposition of the guilty and perverse men who were finally destroyed, and who are now held in prison, showing us how patient we ought to be when opposed by others in our attempts to do them good. Vs. 19, 20. (c) He refers to the fact that, notwithstanding all the opposition which Noah met with in bearing a message as an embassador of the Lord to a wicked generation, he and his family were saved. Ver. 21. The design of this allusion evidently is to show us that if we are patient and forbearing in the trials which we meet with in the world, we shall be saved also. Noah, says the apostle, was saved by water. We, too, says he, are saved in a similar manner by water. In his salvation, and in ours, water is employed as the means of salvation— in his case by bearing up the ark, in ours by becoming the emblem of the washing away of sins, (d) The apostle refers to the fact that Christ has ascended to heav-
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, b let it not be en, and has been exalted over angels and principalities and powers, thus showing that, having borne all his trials with patience, he ultimately triumphed, and that in like manner we, it* we are patient, shall triumph also. Vcr. 22. He came off a conqueror, and was exalted to the highest honors of heaven; and so, if faithful, we may hope to come off conquerors also, and be exalted to the honors of heaven as he was. The whole argument here is drawn from the example of Christ, first, in his patience and forbearance with the old world, andthen when he was personally on the earth — from the fact that, in the case of that messenger whom he sent to the ungodly race before the flood, and in his own case when personally on earth, there was ultimate triumph after all that they met with from ungodly men; thus leading to the inference that, if we endure opposition and trials in the same way, we may hope also to triumph in heaven with our exalted Saviour.
1. Likewise, ye wives, be in subjection' to your own husbands. On the duty here enjoined, see Notes on 1 Cor. xi. '3-9, and Eph. v. 22. II That if any obey not the word. The Word of God; the Gospel. That is, if any wives have husbands who are not true Christians. This would be likely to occur when the Gospel was first preached, as it does now, by the fact that wives might be converted, though their husbands were not. It can not be inferred from this that after they themselves had become Christians they had married unbelieving husbands. The term "word" here refers particularly to the Gospel as preached; and the idea is, that if they were regardless of that Gospel when preached; if they would not attend on preaching, or if they were unaffected by it, or if they openly rejected it, there might be hope still that they would be converted by the influence of a Christian wife at home. In such cases, a duty of special importance devolves on the wife. If fliey also may without the word be won. In some other way than by preaching. This does not mean that they would be converted independently of the influence of truth — for truth is always the instrument of conversion (James i. 18; Johnxvii.17); but that it was to be by another influence than preaching. 1 By the conversation of the wives. By the conduct or deportment of their wives. See Notes on Phil. i. 27. The word conversation, in the Scriptures, is never confined, as it is now with us, to oral discourse, but denotes conduct in general. It includes, indeed, " conversation" as the word is now used, but it embraces also much more — including every thing that we do. The meaning here is, that the habitual deportment of the wife was to be such as to show the reality and power of religion; to show that it had such influence on her temper, her words, her whole deportment, as to demonstrate that it was from God.
2. While they behold your chaste conversation. Your pure conduct. The word chaste (&yvi)v) here refers to purity of conduct in all respects, and not merely to chastity properly so called. It includes that, but it also embraces much more. The conduct of the wife is to be in all respects pure; and this is to be the grand instrumentality in the conversion of her husband. A wife may be strictly chaste, and yet there may be many other things in her conduct and temper which would mar the beauty of her piety, and prevent any happy influence on the mind of her husband. "If Coupled with fear. The word fear in this place may refer either to the fear of God or to a proper respect and reverence for their husbands. Eph. v. 33. The trait of character required is that of proper respect and reverence in all the relations which she sustains, as opposed to a trifling and frivolous mind. Leighton suggests that the word fear here relates particularly to the other duty enjoined — that of chaste conversation — "fearing the least stain of chastity, or the very appearance of any thing not suiting with it. It is a delicate^ timorous grace, afraid of the least air or shadow of any thing that hath but a resemblance of wronging it, in carriage or speech or apparel."
3. Whose adorning. Whose ornament. The apostle refers here to a propensity which exists in the heart of woman to seek that which will be esteemed ornamental, or that which will appear well In the sight of others, and commend her to them. The desire of this is laid deep in human nature, and therefore, when properly regulated, is not wrong. The only question is, what is the true and appropriate ornament? What should be primarily sought as the right kind of adorning? The apostle does not condemn true ornament, nor does he condemn the desire to appear in such a way as to secure the esteem of others. God does not condemn real ornament. The universe is full of it. The colors of the clouds and of the rainbow; the varied hues of flowers; the plumage of birds, and the covering of many of the animals of the forest; the green grass; the variety of hill and dale; the beauty of the human complexion, the ruddy cheek and the sparkling eye, are all of the nature of ornament. They are something superadded to what would be merely useful, to make them appear well. Few or none of these things are absolutely necessary to the things to which they are attached; for the e}Te could see without the various tints of beauty that are drawn upon it, and the lips and the cheeks could perform their functions without their beautiful tints, and the vegetable world could exist without the variegated colors that are painted on it. But God meant that this should be a beautiful world— that it should appear well— that there should be something more than mere utility. The true notion of ornament or adorning is that which will make any person or thing appear well or beautiful to others; and the apostle does not prohibit that which would have this effect in the wife. The grand thing which she was to seek was not that which is merely external, but that which is internal, and which God regards as of so great value. T[ Let it not be that outward adorning. Let not this be the main or principal thing; let not her heart be set on this. The apostle does not say that she should wholly neglect her personal appearance, for she has no more right to be offensive to her husband by neglecting her personal appearance than by a finical attention to it. Keligion promotes neatness and cleanliness, and a proper attention to our external appearance according to our circumstances in life, as certainly as it does to the internal virtue of the soul. On this whole passage, see Notes on 1 Tim. ii. 9, 10. ^ Of plaiting the hair. See Notes on 1 Tim. ii. 9. Comp. Notes on Isa. iii. 24. Great attention is paid to this in the East, and it was to this fact that the apostle here referred. " The women in the Eastern countries," says Dr. Shaw (Travels, p. 294), "affect to have their hair hang down to the ground, which they collect into one lock upon the hinder part of the head, binding and plaiting it about with ribbons. Above this, or on the top of their heads, persons of better fashion weap flexible plates of gold or silver, variously cut through and engraved in imitation of lace." We are not to suppose that a mere braiding or plaiting of the hair is improper, for there may be no more simple or convenient way of disposing of it. But the allusion here is to the excessive care which then prevailed, and especially to their setting the heart on such ornaments rather than on the adorning which is internal. It may not be easy to fix the exact limit of propriety about the method of arranging the hair, or about any other ornament; but those whose hearts are right generally have little difficulty on the subject. Every ornament of the body, however beautiful, is soon to be laid aside; the adorning of the soul will endure forever. If Or of wearing of gold. The gold here particularly referred to is probably that which was interwoven in the hair, and which was a common female ornament in ancient times. Thus Virgil says, ' ' crines nodantur in aurum. ' ' An d again, ucrinem implicat auro." See Homer,iZ.,ii.,872; Herod., i., 82; and Thucyd., L, 6. The wearing of gold in the hair, however, was more common among women of loose morals than among virtuous females. Pollux, iv., 143. It can not be supposed that all wearing of gold about the person is wrong, for there is nothing evil in gold itself, and there may be some articles, connected with apparel, made of gold that may in no manner draw off the affections from higher things, and may do nothing to endanger piety. The that outward adorning of plaiting I the heart, a in that which is not the hair, and of wearing of gold, corruptible, even the ornament of or of putting on of apparel; 4 But let it be the hidden man of a meek b and quiet spirit, which is in the sight of God of great price.
meaning is that such ornaments should not be anxiously sought; that Christians should be in no way distinguished for them; that they should not engross the time and attention; that the people of God should so dress as to show that their minds are occupied with nobler objects, and that in their apparel they should be models of neatness, economy, and plainness. If it should be said that this expression teaches that it is wrong to wear gold at all, it may be replied that on the same principle it would follow that the next clause teaches that it is wrong to put on apparel at all. There is really no difficulty in such expressions. We are to dress decently, and in the manner that will attract least attention, and we are to show that our hearts are interested supremely in more important things than in outward adorning. 1[ Or of putting on of apparel. That is, this is not to be the ornament which we principally seek, or for which we are distinguished. We are to desire a richer and more permanent adorning — that of the heart.
4. But let it be the hidden man of the heart. This expression is substantially the same as that of Paul in Rom. vii. 22, "the inward man." See Notes on that place. The word "hidden" here means that which is concealed; that which is not made apparent by the dress or by ornament. It lies within, pertaining to the affections of the soul. 1 In that which is not corruptible. Properly, " in the incorruptible ornament of a meek and quiet spirit." This is said to be incorruptible in contradistinction to gold and apparel. They will decay; but the internal ornament is evtr enduring. The sense is, that whatever pertains to outward decoration, however beautiful and costly, is fading, but that which pertains to the soul is enduring. As the soul is immortal, so all that tends to adorn it will be immortal too; as the body is mortal, so all with which it can be invested is decaying and will soon be destroyed. 1 The ornament of a meek and quiet spirit. Of a calm temper; a contented mind;
a heart free from passion, pride, envy, and irritability; a soul not subject to the agitations and vexations of those who live for fashion, and who seek to be distinguished for external adorning. The connection here shows that the apostle refers to this not only as that which would be of great price in the sight of God, but as that which would tend to secure the affection of their husbands, and win them to embrace the true religion (see vs. 1, 2); and, in order to this, he recommends them, instead of seeking external ornaments, to seek those of the mind and of the heart, as more agreeable to their husbands; as better adapted to win their hearts to religion; as that which would be most permanently prized. In regard to this point, we may observe (1) that there are, undoubtedly, some husbands who are pleased with excessive ornaments on their wives, and who take a pleasure in seeing them decorated with gold and pearls and costly array. (2.) That all husbands are pleased and gratified with a suitable attention to personal appearance on the part of their wives. It is as much the duty of a wife to be cleanly in her person and neat in her habits in the presence of her husband as in the presence of strangers; and no wife can hope to secure the permanent affection of her husband who is not attentive to her personal appearance in her own family, especially if, while careless of her personal appearance in the presence of her husband, she make it a point to appear gayly dressed before others. Yet (3.) the decoration of the body is not all, nor is it the principal thing which a husband desires. He desires primarily in his wife the more permanent adorning which pertains to the heart. Let it be remembered (a) that a large part of the ornaments on which females value themselves are lost to a great extent on the other sex. Many a man can not tell the difference between diamonds and cut-glass or paste in the form of diamonds; and few arc such connoisseurs in the matter of female ornaments as to appreciate at
5 For after this manner, in the old time, the holy women also, who trusted in God, adorned
all the difference in the quality or color of silks and shawls and laces, which might appear so important to a female eye. The fact is, that those personal ornaments which to females appear of so much value, are much less regarded and prized by men than they often suppose. It is a rare thing that a man is so thoroughly skilled in the knowledge of the distinctions that pertain to fashions as to appreciate that on which the heart of a female often so much prides itself; and it is no great credit to him if he can do this. His time usually, unless he is a tailor or a jeweler, might be much better employed than in making those acquisitions which are needful to qualify him to apprpciate and admire the peculiarities of gay female apparel. (&) But a man has a real interest in what constitutes the ornaments of the heart. His happiness, in his intercourse with his wife, depends on these. He knows what is denoted by a kind temper; by gentle words; by a placid brow; by a modest and patient spirit; by a heart that is calm in trouble, and that is affectionate and pure; by freedom from irritability, fretfulness, and impatience; and he can fully appreciate the value of these things. No professional skill is necessary to qualify him to see their worth; and no acquired tact in discrimination is requisite to enable him to estimate them according to their full value. A wife, therefore, if she would permanently please her husband, should seek the adorning of the soul rather than the body; the ornament of the heart, rather than gold and jewels. The one can never be a substitute for the other; and whatever outward decorations she may have, unless she have a gentleness of spirit, a calmness of temper, a benevolence and purity of soul, and a cultivation of mind that her husband can love, she can not calculate on his permanent affection. H Which is in the sight of God of great price. Of great value; that being of great value for which a large price is paid. God has shown his sense of its value (a) by commending it so often in his Word; (b) by making religion to consist so much in it, rather than in high intellectual themselves, being in subjection unto their own husbands: 6 Even as Sara obeyed Abraham, endowments,learning, skill in the arts, and valor; and (c) by the character of his Sod, the Lord Jesus, in whom this was so prominent a characteristic. Sentiments not unlike what is here stated by the apostle occur not unfrequently in heathen classic writers. There are some remarkable passages in Plutarch strongly resembling it: "An ornament, as Crates said, is that which adorns. The proper ornament of a woman is that. which becomes her best. This is neither gold nor pearls nor scarlet, but those things which are an evident proof of gravity, regularity, and modesty." — Conjugalia Prmcept., c. xxvi. The wife of Phocion, a celebrated Athenian general, receiving a visit from a lady who was elegantly adorned with gold and jewels, and her hair with pearls, took occasion to call the attention of her guest to the elegance and costliness of her dress. uMy ornament," said the wife of Phocion,"is my husband, now for the twentieth year general of the Athenians." — Plutarch, Life of Phocion. "The Sicilian tyrant sent to the daughters of Lysander garments and tissues of great value, but Lysander refused them, saying, 'These ornaments will rather put my daughters out of countenance than adorn them.'" — Plutarch. So in the fragments of Naumachius, as quoted by Benson, there is a precept much like this of Peter: "Be not too fond of gold, neither wear purple hyacinth about your neck, nor the green jasper, of which foolish persons are proud. Do not covet such vain ornaments, neither view yourself too often in the glass, nor twist your hair into a multitude of curls," etc.
5. For after this manmr, in the old time. The Elusion here is particularly to the times of the patriarchs, and the object of the apostle is to state another reason why they should seek that kind of ornament which he had been commending. The reason is, that this characterized the pious and honored females of ancient times — those females who had been most commended of God, and who were most worthy to be remembered on earth. 1 Who trusted in God. Greek,
calling him Lord: a whose ' daughters ye are, as long as ye do well, and are not afraid with any amazement.
"Who hoped in God;" that is, who were truly pious. They were characterized by simple trust or hope in God, rather than by a fondness for external adorning. U Adorned themselves. To wit, with a meek and quiet spirit, manifested particularly by the respect evinced for their husbands. 1 Being in subjection unto their own husbands. This was evidently a characteristic of the early periods of the world, and piety was understood to consist much in proper respect for others, according to the relations sustained toward them.
6. Even as Sarah obeyed Abraham. Sarah was one of the most distinguished of the wives of the patriarchs, and her case is referred to as furnishing one of the best illustrations of the duty to which the apostle refers. Nothing is said, in the brief records of her life, of any passion for outward adorning; much is said of her kindness to her husband, and of her respect for him. Comp. Gen. xii. 5; xviii. 6. TJ Calling him Lord. See Gen. xviii. 12. It was probably inferred from this instance by the apostle, and not without reason, that Sarah habitually used this respectful appellation, acknowledging by it that he was her superior, and that he had a right to rule in his own house. The word loi-d has the elementary idea of ruling, and this is the sense here — that she acknowledged that he had a right to direct the affairs of his household, and that it was her duty to be in subjection to him as the head of the family. In what respects this is a duty may be seen by consulting the Notes on Eph. v. 22. Among the Romans it was quite common for wives to use the appellation lord (dominus) when speaking of their husbands. The same custom also prevailed among the Greeks. See Grotius, in loc. This passage does not prove that the term lord should be the particular appellation by which Christian wives should address their husbands now, but it proves that there should be the same respect and deference which was implied by its use in patriarchal times. The welfare of society and the happiness of individuals are not diminished by showing proper respect for all classes of persons in the various relations of life. 1 Whose daughters ye are. That is, you will be worthy to be regarded as her daughters, if you manifest the same spirit that she did. The margin here, as the Greek, is children. The sense is, that if they demeaned themselves correctly in the relation of wives, it would be proper to look upon her as their mother, and to feel that they were not unworthy to be regarded as her daughters. If As long as ye do well. In respect to the particular matter under consideration. 1 And are not afraid with any amazement. This passage has been variously understood. Some have supposed that this is suggested as an argument to persuade them to do well, from the consideration that by so doing they would be preserved from those alarms and terrors which a contest with superior power might bring with it, and which would prove as injurious to their peace as to their character. Rosenmuller explains it: " If ye do well, terrified by no threats ofunbelievinghusbands, if they should undertake to compel you to deny the Christian faith." Doddridge supposes that it means that they were to preserve their peace and fortitude in any time of danger, so as not to act out of character, through amazement or danger. Calvin, Benson, and Bloomfield understand it of that firmness and intrepidity of character which would be necessary to support their religious independence when united with heathen husbands; meaning that they were not to be deterred from doing their duty by any threats or terrors, either of their unbelieving husbands, or of their enemies and persecutors. Dr. Clarke supposes that it means that if they did well, they would live under no dread of being detected in improprieties of life, or being found out in their infidelities to their husbands, as those must always be who are unfaithful to their marriage vows. The word rendered amazement (ktotj- <rts) does not elsewhere occur in the New Testament. It means terror, trepidation, fear, and the literal translation of the Greek is, "not fearing any fear." It seems to me that the following things may express the sense edge, giving honour unto the wife, as unto the weaker vessel, and as of the passage: (1.) There is undoubtedly an allusion to the character of Sarah, and the object of the apostle is to induce them to follow her example. (2.) The thing in Sarah which he would exhort them to imitate was her pure and upright life, her faithful discharge of her duties as a woman fearing God. This she did constantly wherever she was, regardless of consequences. Among friends and strangers, at home and abroad, she was distinguished for doing well. Such was her character; such her fidelity to her husband and to her God; such her firm integrity and benevolence, that she at all times lived to do good, and would have done it, unawed by terror, undeterred by threats. To whatever trial her piety was exposed, it bore the trial; and such was her strength of virtue that it was certain her integrity would be firm by whatever consequences she might have been threatened for her adherence to her principles. (3.) They were to imitate her in this, and were thus to show that they were worthy to be regarded as her daughters. They were to do well; to be faithful to their husbands; to be firm in their principles; to adhere steadfastly to what was true and good, whatever trials they might pass through, however much they might be threatened with persecution, or however any might attempt to deter them from the performance of their duty. Thus, by a life of Christian fidelity, unawed by fear from any quarter, they would show that they were imbued with the same principles of unbending virtue which characterized the wire of the father of the faithful, and that they were not unworthy to be regarded as her daughters.
7. Likewise, ye husbands. On the general duty of husbands, see Notes on Eph. v. 25, seq. 11 Dwell with them. That is, Let your manner of living with them be that which is immediately specified. 1 According to knowledge. In accordance with an intelligent view of the nature of the relation, or as becomes those who have been' instructed in the duties of this relation according to the Gospel. The meaning evidently is that they should seek to obtain just views of what Christianity enjoins in regard to this relation, and that they should allow those views to control them in all their intercourse with their wives. If Giving honor unto the wife. It was an important advance made in society when the Christian religion gave such a direction as this, for every where among the heathen, and under all false systems of religion, woman has been regarded as worthy of little honor or respect. She has been considered as a slave, or as a mere instrument to gratify the passions of man. It is one of the elementary doctrines of Christianity, however, that woman is to be treated writh respect; and one of the first and most marked effects of religion on society is to elevate the wife to a condition in which she will be worthy of esteem. The particular reasons for the honor which husbands are directed to show to their wives, here specified, are two: (a) she is to be treated with special kindness as being more feeble than man, and as having a claim therefore to delicate attention; and (b) she is to be honored as the equal heir of the grace of life. Doddridge, Clarke, and some others, suppose that the word 7wtior here refers to maintenance or support, and that the command is, that the husband is to provide for his wife so that she may not want. But it seems to me that the word is to be understood here in its more usual signification, and that it inculcates a higher duty than that of merely providing for the temporal wants of the wife, and strikes at a deeper evil than a mere neglect of meeting her temporal necessities. The reasons assigned for doing this seem to imply it. 1 As unto the weaker vessel. It is not uncommon in the Scriptures to compare the body to a vessel (comp. Notes on 1 Thess. iv. 4), and thence the comparison is extended to the whole person. This is done, either because the body is frail and feeble, like an earthen vessel easily broken; or because it is that in which the soul is lodged; or because, in accordance with a frequent use of the word (see below), the body is the in* strument by which the soul accomplishes its purposes, or is the helper of the soul. Comp. Acts ix. 15; Rom.
ix. 22, 23; 2 Cor. iv. 7. In the later Hebrew usage it was common to apply the term vessel (Heb., l?ft; Gr., o-keuos) to a wife, as is done here. See Schoettgen, llor. Heb., p. 827. Expressions similar to this in regard to the comyajjfitivG feebleness of woman occur frequently in the classic writers. See Wetstein, in loc. The reasons why the term vessel was given to a wife are not very apparent. A not unfrcquent sense of the word used here (okeuos) in the Greek classics was that of an instrument; a helper; one who was employed by another to accomplish any thing, or to aid him (Passow), and it seems probable that this was the reason why the term was given to the wife. Comp. Gen. ii. 18. The reason here assigned for the honor that was to be shown to the wife is that she is "the weaker vessel." By this it is not necessarily meant that she is of feebler capacity or inferior mental endowments, but that she is more tender and delicate; more subject to infirmities and weaknesses; less capable of enduring fatigue and toil; less adapted to the rough and stormy scenes of life. As such, she should be regarded and treated with special kindness and attention. This is a reason the force of which all can see and appreciate. So we feel toward a sister; so we feel toward a beloved child, if he is of feeble frame and delicate constitution; and so every man should feel in relation to his wife. She may have mental endowments equal to his own; she may have moral qualities in every way superior to his; but the God of nature has made her with a more delicate frame, a more fragile structure, and with a body subject to many infirmities to which the more hardy frame of man is a stranger. 1 And as being heirs together of the grace of life. The grace that is connected with eternal life; that is, as fellow-Christians. They were equal heirs of the everlasting inheritance called in the Scripture "life;" and the same "grace" connected with that inheritance had been conferred on both. This passage contains a very important truth in regard to the female sex. Under every other system of religion but the Christian system, woman has been regarded as in every way inferior to man. Christianity teaches that, in respect to her highest interests— the interests of religion — she is every wag 7iis equal. She is entitled to all the hopes and promises which religion imparts. She Is redeemed as he is. She is addressed in the same language of tender invitation. She has the same privileges and comforts which religion imparts here, and she will be elevated to the same rank and privileges in heaven. This single truth would raise, the female sex every where from degradation, and check at once half the social evils of the race. Make her the equal of man in the hope of heaven, and at once she rises to her appropriate place. Home is made what it should be, a place of intelligence and pure friendship; and a world of suffering and sadness smiles under the benefactions of Christian woman. H That your prayers be not hindered. It is fairly implied here (1) that it was supposed there would be united or family prayer. The apostle is speaking of "dwelling with the wife," and of the right manner of treating her, and it is plainly supposed that united prayer would be one thing that would characterize their living together. He does not say that there should be prayer. He seems to take it for granted that there would be, and it may be remarked that where there is true religion in right exercise, there is prayer as a matter of course. The head of a family does not ask whether he must establish family worship. He does it as one of the spontaneous fruits of religion; as a thing concerning which no formal command is necessary. Prayer in the family, as every where else, is a privilege; and the true question to be asked on the subject is not whether a man must, but whether he may pray. (2.) It is implied that there might be such a way of living as effectually to hinder prayer; that is, to prevent its being offered aright, and to prevent any answer. This might occur in many ways. If the husband treated the wife unkindly; if he did not show her proper respect and affection; if there were bicker ings and jealousies and contentions between them, there could be no hope that acceptable prayer would be offered. A spirit of strife; irritability and unevenness of temper; harsh looks and unkind words; a disposition easily to take offense, and an unwilling-
being heirs together of the grace of life; that your prayers be not hindered. 8 Finally, he ye all of one a mind,
having compassion one of another; 1 love h as brethren, he pitiful, he courteous: 9 Not c rendering evil for evil, ness to forgive, all these prevent a."return of prayers." Acceptable prayer never can be offered in the tempest of passion, and there can be no doubt that the answer to prayer is often "hindered" by the inequalities of temper, and the bickerings and strifes that exist in families. Yet how desirable it is that husband and wife should so live together that their prayers may not be hindered! How desirable for their own peace and happiness in that relation! how desirable for the welfare of children! In view of the exposition in this verse, we may remark (a) that Christianity has done much to elevate the female sex. It has taught that woman is an heir of the grace of life as well as man; that, while she is inferior in bodily vigor, she is his equal in the most important respects; that she is a fellow-traveler with him to a higher world, and that in every way she is entitled to all the blessings which redemption confers as much as he is. This single truth has done more than all other things combined to elevate the female sex, and is all that is needful to raise her from her degradation all over the world. (6) They, therefore, who desire the elevation of the female sex, who see woman ignorant and degraded in the dark parts of the earth, should be the friends of all well-directed efforts to send the Gospel to heathen lands. Every husband who has a pure and intelligent wife, and every father who has an accomplished daughter, and every brother who has a virtuous sister, should seek to spread the Gospel abroad. To that Gospel only he owes it that he has such a wife, daughter, sister; and that Gospel which has given to him such an intelligent female friend would elevate woman every where to the same condition. The obligation which he owes to religion in this respect can be discharged in no better way than by aiding in diffusing that Gospel which would make the wife, the daughter, the sister, every where what she is in his own dwelling, (c) Especially is this the duty of the
Christian female. Shevnves her elevation in society to Christianity, and what Christianity has made her it would make the sunken and debased of her own sex all over the earth; and how can she better show her gratitude than by aiding in any and every way to make that same Gospel known in the dark parts of the world? (d) Christianity makes a happy home. Let the principles which are here enjoined by the apostle reign in any family, and that family will be one of intelligence, contentment, and peace. There is a simple and easy way of being happy in the family relation. It is to allow the spirit of Christ and his Gospel to reign there. That done, though there be poverty and disappointment, and sickness and cares and losses, yet there will be peace within, for there will be mutual love and the cheerful hope of a brighter world. Where that is wanting, no outward splendor, no costly furniture, no gilded equipage, no long train of servants, no wine or music or dances, can secure happiness in a dwelling. With all these things there may be the most corroding passions; in the mansion where these things are, pale disease, disappointment, and death may come, and there will be nothing to console and support.
8. Finally. As the last direction, or as general counsel in reference to your conduct in the relations of life. The apostle had specified most of the important relations which Christians sustain (ch. ii. 13-25; iii. 1-7), and he now gives a general direction in regard to their conduct in all those relations. Tf Be ye all of one mind. See Notes on Rom. xii. 16. The word here used {bixocppwv) does not elsewhere occur in the New Testament. It means of the same mind; like-minded; and the object is to secure harmony in their views and feelings. ^Having compassion one of another. Sympathizing (crvixTraSii?); entering into one another's feelings, and evincing a regard for each other's welfare. See Notes on Rom. xii. 15. Comp. 1 Cor. xii. 26; John xi. 35. The Greek
or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.
10- For a he that will love life and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:
word here used does not elsewhere occur in the New Testament. It describes that state of mind which exists when we enter into the feelings of others as if they were our own, as the different parts of the body are affected by that which affects one. See Notes on 1 Cor. xii. 26. Tj Love as brethren. Marg., loving the; that is, the brethren. Hie Greek word (<£i\ddt\(t>o<i) does not elsewhere occur in the New Testament. It means loving one's brethren; that is, lovingeach other as Christian brethren. Rob., Lex. Thus it enforces the duty so often enjoined in the New Testament, that of love to Christians as brethren of the same family. See Notes on Rom. xii. 10. Comp. Heb. xiii. 1; John xiii. 34. TI Be pitiful. The word here used {iv(nr\ayyvo<3) occurs nowhere else in the New Testament, except in Eph. iv. 32, where it is rendered tenderhearted. See Notes on that verse. f Be courteous. This word also (4>i\6- (\ypoiv) occurs nowhere else in the New Testament. It means friendly-minded, kind, cowteous. Later editions of the New Testament, instead of this, read (ranruvocppovL's) of a lowly or humble mind. See Hahn. The sense is not materially varied. In the one word the idea of friendliness is the one that prevails; in the other that of humility. Christianity requires botli of these virtues, and either word accords with the general spirit of the Bible. The authority is in favor of the latter reading; and though Christianity requires that we should be courteous and gentlemanly in our treatment of others, this text can hardly be relied on as a proof-text of that point.
9. Not rendering evil for evil. See Notes on Matt. v. 39, 44; Rom. xii. 17. 1 Or railing for railing. See Notes on 1 Tim. vi. 4. Compare Mark xv. 29; Luke xxiii. 39. 1 But contrariwise blessing. In a spirit contrary to this. See Notes on Matt. v. 44. U Knowing that ye are thereunto called, that ye should inherit a blessing. "Knowing that you were called to be Christians in order that you should obtain ablessing infinite and eternal in the heavens.
Expecting such a blessing yourselves, you should be ready to scatter blessings on all others. You should be ready to bear all their reproaches, and to wish them well. The hope of eternal life should make your minds calm; and the prospect that you are to be so exalted in heaven should fill your hearts with benignity and love toward them." There is nothing which is better fitted to cause our hearts to overflow with benignity — to make us ready to forgive all others when they forgive us — than the hope of salvation. Cherishing such a hope ourselves, we can not but wish that all others may share it, and this will lead, us to wish for them every blessing. * A man who has a hope of heaven should abound in every virtue, and show that he is a sincere well-wisher of the race. Why should one who expects soon to be in heaven harbor malice in his bosom? Why should he wish to injure a fellow-worm? How can he?
10. For he that will love life. Gr., " He willing (SrtXwv), or that wills to love life." It implies that there is some positive desire to live; some active wish that life should be prolonged. This whole passage (ver. 10-12) is taken, with some slight variations, from Psa. xxxiv. 12-16. In the Psalm this expression is, "What man is he that desireth life, and loveth many days that he may see good." The sense is substantially the same. It is implied here that it is right to love life, and to desire to see many days. This desire is referred to by the Psalmist and by the apostle without any expression of disapprobation, and the way is shown by which length of days may be secured. Life is a blessing; a precious gift of God. We are taught so to regard it by the instinctive feelings of our nature; for we are so made as to love it, and to dread its extinction. Though we should be prepared to resign it when God commands, yet there are important reasons why we should desire to live. Among them are the following: (1.) Because, as already intimated,' life as such is to be regarded as a blessing. We instinctively shrink back from death as one of the greatest evils; we shudder at the thought of annihilation. It is not wrong to love that, in a proper degree, which by our very nature we are prompted to love; and we are but acting out one of the universal laws which our Creator has impressed on us when, with proper submission to his will, we seek to lengthen out our days as far as possible. (2.) That we may see the works of God, and survey the wonders of his hand on earth. The world is full of wonders evincing the wisdom and goodness of the Deity; and the longest life, nay, many such lives as are allotted to us here, could be well employed in studying his works and ways. (3.) That we may make preparation for eternity. Man may, indeed, make preparation in a very brief period; but the longest ^life is not too much to. examine and 'settle the question whether he have a well-founded hope of heaven. If he had nothing else to do, the longest life could be well employed in inquiries that grow out of the question whether he is fitted for the world to come. In the possibility, too, of being deceived, and in view of the awful consequences that will result from deception, it is desirable that length of days should be given us that we may bring the subject to the severest test, and so determine it that we may go safe to the changeless world. (4.) That we may do good to others. We may, indeed, do good in another world; but there are many ways of doing good which are probably confined to this. What good we may do hereafter to the inhabitants of distant worlds, or what ministrations, in company with angels, or without them, we may exercise toward the friends of God on earth after we leave it, we do not know, but there are certain things which we are morally certain we shall not be permitted to do in the future world. We shall not (a) personally labor for the salvation of sinners by conversation and other direct efforts; (b) we shall not illustrate the influence of religion by example in sustaining us in trials, subduing and controlling our passions, and making us dead to the world; (c) we shall not be permitted to pray for our impenitent friends and kindred, as we may now; (d) we shall not have the opportunity of contributing of our substance for the spread of the Gospel, or of going personally to preach the Gospel to the perishing; (e) we shall not be employed in instructing the ignorant, in advocating the cause of the oppressed and the wronged, in seeking to remove the fetters from the slave, in dispensing mercy to the insane, or in visiting the prisoner in his lonely cell; (/) we shall not have it in our power to address a kind word to an impenitent child, or seek to guide him in paths of truth, purity, and salvation. What we can do personally and directly for the salvation of others is to be done in this world; and considering how much there is to be done, and how useful life may be on the earth, it is an object which we should desire that our days may be lengthened out, and we should use all proper means that it may be done. While we should ever be ready and willing to depart when God calls us to go; while we should not wish to linger on these mortal shores beyond the time when we may be useful to others, yet, as long as he permits us to live, we should regard life as a blessing, and should pray that, if it be his will, we may not be cut down in the midst of our way..
" Love not thy life, nor hate; hut what thou livest Live well: how long, or short, permit to Heaven." Par. Lost.
If And see good days. In the Psalm (xxxiv. 12) this is, " and loveth many days, that he may see good." The quotation by Peter throughout the passage is taken from the Septuagint, excepting that there is a change of the person from the second to the third — in the Psalm for example, " refrain thy tongue from evil," etc., is in the quotation, "let him refrain his tongue from evil," etc. "Good days" are prosperous days; happy days; days of usefulness; days in which we may be respected and loved. ^ Let him refrain his tongue from evil. The general meaning of all that is said here is, "Let him lead an upright and pious life; doing evil to no one, but seeking the good of all men." To refrain the tongue from evil is to avoid all slander, falsehood, obscenity, and profaneness, and to abstain from uttering erroneous and false opinions. Comp. James i. 26; iii. 2. 1 And his lips that
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
they speak no guile. No deceit; nothing that will lead others astray. The words should be an exact representation of the truth. Rosenmuller quotes a passage from the Hebrew book Musar which may not be an inappropriate illustration of this: "A certain Assyrian wandering through the city, cried and said, ' Who will receive the elixir of life?' The daughter of Rabbi Jodus heard him, and went and told her father. 'Call him in,' said he. When he came in, Rabbi Jannei said to him, 'What is that elixir of life which thou art selling?' He said to him, ' Is it not wrritten, What man is he that desireth life, and loveth days that he may see good? Keep thy tongue from evil, and thy lips that they speak no guile. Lo, this is the elixir of life which is in the mouth of a man.' "
11. Lei him eschew evil. Let him avoid all evil. Comp. Job i. 1. If And do good. In any and every way; by endeavoring to promote the happiness of all. Comp. Notes on Gal. vi. 10. 1 Let him seek peace, and ensue it. Follow it; that is, practice it. See Notes on Matt. v. 9; Rom. xii. 18. The meaning is, that a peaceful spirit will contribute to length of days. (1.) A peaceful spirit — a calm, serene, and equal temper of mind — is favorable to health, avoiding those corroding and distracting passions which do so much to wear out the physical energies of the frame; and (2.) Such a spirit will preserve us from those contentions and strifes to which so many owe their death. Let any one reflect on the numbers that are killedinduels, in battles, and in brawls, and he will have no difficulty in seeing how a peaceful spirit will contribute to length of days.
12. For the eyes of the Lord are over the righteous. That is, he is their protector. His eyes are indeed on all men, but the language here is that which describes continual guardianship and care. *§ And his ears are open unto their prayers. He hears their prayers. As he is a hearer of prayer,
•they are at liberty to go to him at all times, and to pour out their desires before him. This passage is taken from Psa. xxxiv. 15, and it is designed to show the reason why a life of pietv will contribute to length of days. if But the face of the Lord is against them that do evil. Marg., upon. The sense of the passage, however, is against. The Lord sets his face against them; an expression denoting disapprobation, and a determination to punish them. His face is not mild and benignant toward them, as it is toward the righteous. The general sentiment in these verses (10-12) is that, while length of days is desirable, it is to be secured by virtue and religion, or that virtue and religion Mill contribute to it. This is not to be understood as affirming that all who are righteous will enjoy long life, for we know that the righteous are often cut down in the midst of their way, and that in fire and flood, and war and the pestilence, the righteous and the wicked often perish together. But still there is a sense in which it is true that a life of virtue and religion will contribute to length of clays, and that the law is so general as to be a basis of calculation in reference to the future. I. Religion and virtue contribute to those things which are favorable to length of days; those which are conducive to health, and to a vigorous constitution. Among those things are the following: (a) A calm, peaceful, and contented mind — avoiding the wear a^d tear of the raging passions of lust, avarice, and ambition;
(c) industry — one of the essential means,as a general rule, of promoting long life; (d) prudence and economy —avoiding the extravagances by which many shorten their da}Ts; and (e) a conscientious and careful regard of life itself. Religion makes men feel that life is a blessing, and that it should not be thrown away. Just in proportion as a man is under the influence of religion does he regard life as of importance, and does he become careful in preserving it. Strange and paradoxical as it may seem, the want of religion often makes men reckless of life, and ready to throw it away for any trifling cause. Religion tho'ws a the face of the Lord is l against them that do evil. 13 And a who is he that will harm you, if ye be followers of that which is good? 14 But and if ye suffer for right- man what great issues depend on life, and makes him, therefore, desirous of living to secure his own salvation, and the salvation of all others. II. Multitudes lose their lives who would have preserved them if they had been under the influence of religion. To see this, we have only to reflect (a) on the millions who are cut off in war as the result of ambition and the want of religion; (&) on the countless hosts cut down in middle life, or in youth, by intemperance, who would have been saved by religion; (c) on the numbers who are the victims of raging passions, and who are cut off by the diseases which gluttony and licentiousness engender; (d) on the multitude who fall in duels, all of whom would have been saved by religion; (e) on the numbers who, as the result of disappointment in business or in love, close their own lives, who would have been enabled to bear up under their troubles if they had had religion; and (/) on the numbers who are cut off from the earth as the punishment of their crimes, all of whom would have continued to live if they had had true religion. III. God protects the righteous. He does it by saving them from those vices by which the lives of so many are shortened; and often,we have no reason to doubt, in answer to their prayers, when but for those prayers they would have fallen into crimes that wo^jld have consigned them to an early grave, or encountered dangers from which they would have had no means of escape* No one can doubt that in fact those who are truly religious are saved from the sins which consign millions to the tomb; nor is there any less reason to doubt that a protecting shield is often thrown before the children of God when in danger. Comp. Psa. xci.
13. And who is he that will harm you, if ye be followers of that which is good,? This question is meant to imply that as a general thing they need apprehend no evil if they lead an upright and benevolent life. The idea is, that God would in general protect them, though the next verse shows that the apostle did not mean to teach that there would be absolute security, for it is implied there that they might be called to suffer for righteousness' sake. While it is true that the Saviour was persecuted by wicked men, though his life was wholly spent in doing good; while it is true that the apostles were put to death, though following his example; and while it is true that good men have often suffered persecution, though laboring only to do good, still it is true as a general thing that a life of integrity and benevolence conduces to safety, even in a wicked world. Men who are upright and pure; who live to do good to others; who are characteristically benevolent; and who are imitators of God, are those who usually pass life in most tranquillity and security,and are often safe when nothing else would give security but confidence in their integrity. A man of a holy and pure life may, under the protection of God, rely on that character to carry him safely through the world, and to bring him at last to an honored grave. Or should he be calumniated when living, and his sun set under a cloud, still his name will be vindicated, and justice will be done to him when he is dead. The world ultimately judges right respecting character, and renders "honor to whom honor is due." Comp. Psa. xxxvii. 3-6.
14. But and if ye suffer for righteousness1 sake. Implying that though, in general, a holy character would constitute safety, yet that there was a possibility that they might suffer persecution. Comp. Notes on Matt. v. 10; 2 Tim. hi. 12. 1 Happy are ye. Perhaps alluding to what the Saviour says in Matt. v. 10: " Blessed are they which are persecuted for righteousness' sake." On the meaning of the word happy or blessed, see Notes on Matt. v. 3. The meaning here is not that they would find positive enjoyment in persecution on account of righteousness, but that they were to regard it as a blessed condition; that is, as a condition that might be favorable to salvation, and they were not, therefore, on the whole, to regard it as an evil. IF And be not afraid of their terror. Of any thing which they can do to cause terror. There is evidently cousness' sake, happy are ye; and a be not afraid of their terror, neither be troubled;
an allusion here to Isa. viii. 12, 18: "Neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread." See Notes on that passage. Comp. Isa. li. 12; Matt. x. 28. If Neither be troubled. With apprehension of danger. Comp. Notes on John xiv. 1. If we are true Christians, we have really no reason to be alarmed lh view of any -thing that can happen to us. God is our ])rotector, and he is abundantly able to vanquish all our foes; to uphold us in all our trials; to conduct us through the valley of death, and to bring us to heaven. "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come." 1 Cor. iii. 21, 22.
15. But sanctify the Lord God in your hearts. In Isaiah (viii. 13) this is, "Sanctify the Lord of hosts himself;" that is, in that connection, regard him as your Protector, and be afraid of him, and not of what man can do. The sense in the passage before us is, " In your hearts, or in the affections of the soul, regard the Lord God as holy, and act toward him with that confidence which a proper respect for one so great and so holy demands. In the midst of dangers,be not intimidated; dread not what man can do, but evince proper reliance on a holy God, and flee to him with the confidence which is due to one so glorious." This contains, however, a more general direction, applicable to Christians at all times. It is, that in our hearts we are to esteem God as a holy being, and in all our deportment to act toward him as such. The object of Peter in quoting the passage from Isaiah was to lull the fears of those whom he addressed,andpreserve them from alarm in view of the persecutions to which they might be exposed; the trials which would be brought upon them by men. Thus, in entire accordance with the sentiment as employed by Isaiah, he says, "Be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts." That is, "in order to keep the mind calm in trials, sanctify the Lord in H
15 But sanctify the Lord God in your hearts; and b be ready always to give an answer to every man
your hearts; regard him as your holy God and Saviour; make him your refuge. This will allay your fears, and secure you from all that you dread." The sentiment of the passage then is, that the sanctifying of the Lord God in our hearts, or proper confidence in him as a holy and righteous God, ivill deliver us from fear. As this is a very important sentiment for Christians, it may be proper, in order to a just exposition of the passage, to dwell a moment on it. I. What is meant by our sanctifying the Lord God? It can not mean to make him holy, for he is perfectly holy whatever may be our estimate of him, and our views of him evidently can make no change in his character. The meaning, therefore, must be,that we should regard him as holy in our estimate of him, or in the feelings which we have toward him. This may include the following things: (1.) To esteem or regard him as a holy being, in contradistinction from all those feeling? which rise up in the heart against him — the feelings of complaining and murmuring under his dispensations, as if he were severe and harsh; the feelings of dissatisfaction with his government, as if it were partial and unequal; the feelings of rebellion, as if his claims were unfounded or unjust. (2.) To desire that he may be regarded by others as holy, in accordance with the petition in the Lord's Prayer (Matt. vi. 9), "Hallowed be thy name;" that is, "let thy name be esteemed to be holy every where;" a feeling in opposition to that which is regardless of the honor which he may receive in the world. When we esteem a friend, we desire that all due respect should be shown him by others; we wish that all who know him should have the same views that we have; we are sensitive to his honor just in proportion as we love him. (3.) To act toward liim as holy; that is, to obey his laws, and acquiesce in his requirements, as if they were just and good. This implies (a) that we are to speak of him as holy, in opposition to the language of disrespectand irreverence so common among mankind; (6) that we are to flee to him in trouble, in contradistinction from withholding our hearts from him, and flying to other sources of consolation and support. II. What is it to do this in the heart? "Sanctify the Lord God in your hearts;" that is, in contradistinction from an external service. This may imply the following things: (1.) In contradistinction from a mere intellectual assent to the proposition that he is holy. Many admit into their creeds the doctrine that God is holy, who never suffer the sentiment to find its way to the heart. All is right on this subject in the articles of their faith; all in their hearts may he murmuring and complaining. In their creeds he is spoken of as just and good; in their hearts they regard him as partial and unjust, as severe and stern, as unamiable and cruel. (2.) In contradistinction from a mere outward form of devotion. In our prayers, and in our hymns, we, of course, "ascribe holiness to our Maker." But how much of this is the mere language of form! How little does the heart accompany it! And even in the most solemn and sublime ascriptions of praise, how often are the feelings of the heart entirely at variance with what is expressed by the lips! What would more justly offend us than for a professed friend to approach us with the language of friendship, when every feeling of his heart belied his expressions, and we knew that his honeyed words were false and hollow! III. Such a sanctifying of the Lord in our hearts will save us from fear. We dread danger, we dread sickness, we dread death, we dread the eternal world. We are alarmed when our affairs are tending to bankruptcy; we are alarmed when a friend is sick and ready to die; we are alarmed if our country is invaded by a foe, and the enemy already approaches our dwelling. The sentiment in the passage before us is that, if we sanctify the Lord God with proper affections, we shall be delivered from these alarms, and the mind will be calm. (1.) The fear of the Lord, as Leigh ton {in loc.) expresses it, "as greatest, overtops and nullifies all lesser fears; the heart possessed with this fear hath no room for the other." It is an absorbing emotion, making every thing else comparatively of no importance. If we fear God, we have nothing else to fear. The highest emotion which there can be in the soul is the fear of God; and when that exists, the soul will be calm amid all that might tend otherwise to disturb it. " What time I am afraid," says David, " I will trust in thee." Psa. lvi. 3. "We are not careful," said Daniel and his friends, "to answer thee, O king. Our God can deliver us; but if not, we will not worship the image." Dan. iii. 16. (2.) If we sanctify the Lord God in our hearts, there will be a belief that he will do all things well, and the mind will be calm. However dark his dispensations may be, ^ve shall be assured that every thing is ordered aright. In a storm at sea, a child may be calm when he feels that his father is at the helm, and assures him that there is no danger. In a battle, the mind of the soldier may be calm, if he have confidence in his commander, and he assures him that all is safe. So in any thing, if we have the assurance that the best thing is done that can be; that the issues will all be right, the mind will be calm. But in this respect the highest confidence that can exist is that which is reposed in God. (3.) There will be the assurance that all is safe. "Though I walk," says David, "through the valley of the shadow of death, I will fear no evil, for thou art with me." Psa. xxiii. 4. " The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid?" Psa. xxvii. 1. "God is our refuge and strength, a very present help in trouble; therefore will not we fear though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof." Psa. xlvi. 1-3. Let us ever then re-
£ard the Lord as holy, just, and good.,et us flee to him in all the trials of the present life, and in the hour of death repose on his arm. Every other source of trust will fail; and whatever else may be our reliance, when the hour of anguish approaches, that reliance will fail, and that which we dreaded will overwhelm us. Nor riches, nor honors, nor earthly friends, can save us from those alarms, or be a security for our souls when " the rains descend, and the floods come, and the winds bio w '.' upon us. If And be ready always. That is, (a) be always able to do it; have such reasons for the hope that is in you that they ran be stated; or, have good and substantial reasons; and (b) be willing to state those reasons on all proper occasions. No man ought to entertain opinions for ■which a good reason can not be given; and every man ought to be ■willing to state the grounds of his hope on all proper occasions. A Christian should have such intelligent views of the truth of his religion, and such constant evidence in his own heart and life that he is a child of God, as to be able at any time to satisfy a candid inquirer that the Bible is a revelation from heaven, and that it is proper for him to cherish the hope of salvation. If To give an answer. Gr., an apology (a-woXoyiav). This word formerly did not mean, as the word apology does now, an excuse for any thing that is done as if it were wrong, but a defense of any thing. We apply the word now to denote something written or said in extenuation of what appears to others to be wrong, or what might be construed as wrong, as when we make an apology to others for not fulfilling an engagement, or for some conduct which might be construed as designed neglect. The word originally, however, referred rather to that which was thought not to be true than that which might be construed as wrong; and the defense or " apolog}7 " which Christians were to make of their religion was not on the supposition that others would regard it as wrong, but in order to show them that it was true. The word here used is rendered defense, Acts xxii. 1; Phil. i. 7, 17; answer, Acts xxv. 16; 1 Cor. ix. 3; 2 Tim. iv. 16; 1 Peter iii. 15; and clearing of yourselves in 2 Cor. vii. 11. We are not to hold ourselves ready to make an apology for our religion as if it were a wrong thing to be a Christian; but we are always to be ready to give reasons for regarding it as true. If To every man that askelh you. Any one has a right respectfully to ask another on what grounds he regards his religion as true, for all men have a common interest in religion, and in knowing what is the truth on the subject.- If any man, therefore, asks us candidly and respectfully by what reasons we have been led to embrace the Gospel, and on what grounds we regard it as true, we are under obligation to state those grounds in the best manner that we are able. We should regard it, not as an impertinent intrusion into our private affairs, but as an opportunity of doing good to others, and to honor the Master whom we serve. Nay, we should hold ourselves in readiness to state the grounds of our faith and hope, whatever may be the- motive of the inquirer, and in whatever manner the request may be made. Those who were persecuted for their religion were under obligation to make as good a defense ot it as they could, and to state to their persecutors the ''reason" of the hope which they entertained. And so now, if a man attack our religion; if he ridicule us for being Christians; if he tauntingly ask us what reason we have for believing the Bible to be true, it is better to tell him in a kind manner, and to meet his taunt with a kind and strong argument, than to become angry, or to turn away with contempt. The best way to disarm him is to show him that by embracing religion we are not fools in understanding, and, by a kind temper, to convince him that the influence of religion over us when we are abused and insulted is a " reason" why we should love our religion, and why he should too. H A reason of the hope that is in you. G r., u an account ' ' (\6yov). That is, you are to state on what ground you cherish that hope. This refers to the whole ground of our hope, and includes evidently two things: (1.) The reason why we regard Christianity as true, or as furnishing a ground of hope for men; and (2.) The reason which we have ourselves for cherishing a hope of heaven; or the experimental and practical views which we have of religion, which constitute a just ground of hope. It is not improbable that the former of these was more directly in the eye of the apostle than the latter, though both seem to be implied in the direction to state the reasons which ought to satisfy others that it is proper for us to cherish the hope of heaven. Theirs* part of this duty— that we are to state the reasons why we regard the system of religion which we have embraced as true— implies that we should be acquainted with the evidences of the truth of Christianity, and be able to state them to others. Christianity is founded on evidence; and though it that asketh you a reason of the hope that is in you with meekness and l fear. 16 Having a good conscience; that whereas they speak evil of you, as of evil-doers, they may be ashamed that falsely accuse your good conversation in Christ.
can not be supposed that every Christian will be able to understand all that is involved in what are called the evidences of Christianity, or to meet all the objections of the enemies of the Gospel, yet every man who becomes a Christian should have such intelligent views of religion, and of the evidences of the truth of the Bible, that he can show to others that the religion which he has embraced has claims to their attention, or that it is not a mere matter of education, of tradition, or of feeling. It should also be an object with every Christian to increase his acquaintance with the evidences of the truth of religion, not only for his own stability and comfort in the faith, but that he may be able to defend religion if attacked, or to guide others if they are desirous of knowing what is truth. The second part of this duty, that we state the reasons which we have for cherishing the hope of heaven as a personal matter, implies (a) that there should be, in fact, a wellfounded hope of heaven; that is, that we should have evidence that we are true Christians, since it is impossible to give a "reason" of the hope that is in us unless there are reasons for it; (b) that we should be able to state in a clear and intelligent manner what constitutes evidence of piety, or What should be reasonably regarded as such; and (c) that we should be ever ready to state these reasons. A Christian should always be willing to converse about his religion. He should have such a deep conviction of its truth, of its importance, and of his personal interest in it; he should have a hope so firm, so cheering, so sustaining, that he will be always prepared to converse on the prospect of heaven, and to endeavor to lead others to walk in the path to life. *|f With meekness. With modesty; without any spirit of ostentation; with gentleness of manner. This seems to be added on the supposition that they sometimes might be rudely assailed; that the questions might be proposed in a spirit of cavil; that it might be done in a taunting or insulting manner. Even though this should be done, they were not to fall into a passion, to manifest resentment, or to retort in an angry and revengeful manner, but in a calm and gentle spirit they were to state the reasons of their faith and hope, and leave the matter there. H And fear. Marg., reverence. The sense seems to be, "in the fear of God; with a serious and reverent spirit; as in the presence of him who sees and hears all things." It evidently does not mean with the fear or dread of those. who propose the question, but with that serious and revereut frame of mind which is produced by a deep impression of the importance of the subject, and a conscious sense of the presence of God. It follows, from the injunction of the apostle here, (1) that every professing Christian should have clear and intelligent views of his own personal interest in religion, or such evidences of piety that they can be stated to others, and that they can be made satisfactory to other minds; (2) that every Christian, however humble his rank, or however unlettered he may be, may become a valuable defender of the truth of Christianity; (3) that we should esteem it a privilege to bear our testimony to the truth and value of religion, and to stand up as the advocates of truth in the world. Though we may be rudely assailed, it is an honor to speak in defense of religion; though we are persecuted and reviled, it is a privilege to be permitted in any way to show our fellow-men that there is such a thing as true religion, and that man may cherish the hope of heaven. 16. Having a good conscience. That is, a conscience that does not accuse you of having done wrong. Whatever may be the accusations of your enemies, so live that you may be at all times conscious of uprightness. Whatever you suffer, see that you do not suffer the pangs inflicted by a guilty conscience, the anguish of remorse. On the meaning of the word conscience, see Notes on Rom. ii. 15. The word properly means the judgment of the mind respecting right and wrong; or the judgment which the mind passes on the morality or immorality of its own actions, when it instantly approves or condemns them. There is always a feeling of obligation connected with the operations of conscience, which precedes, attends, and follows our actions. "Conscience is first occupied in ascertaining our duty, before we proceed to action; then in judging of our actions when performed." A "good conscience" implies two things: (1.) That it is properly enlightened to know what is right and wrong, or that it be not under the dominion of ignorance, superstition, or fanaticism, prompting us to do what would be a violation of the divine law; and (2) that its dictates are always obeyed. Without the first of these— clear views of that which is right and wrong — conscience becomes an unsafe guide; for it merely prompts us to do what we esteem to be right, and if our views of what is right and wrong are erroneous, we may be prompted to do What may be a direct violation of the law of God. Paul thought he "ought" to do many things contrary to the name of Jesus of Nazareth (Acts xxvi. 9); the Saviour said, respecting his disciples, that the time would come when whosoever should kill them would think that they were doing God service (John xvi. 2); and Solomon says, "There is a way which seemeth right unto a man, but the end thereof are the ways of death." Prov. xiv. 12; xvi. 25. Under an unenlightenedandmisguided conscience, with the plea and pretext of religion, the most atrocious crimes have been committed; and no man should infer that he is certainly doing right because he follows the promptings of conscience. No man, indeed, should act against the dictates of his conscience; but there may have been a previous wrong in not using proper means to ascertain what is right. Conscience is not revelation, nor does it answer the purpose of a revelation. It communicates no new truth to the soul, and is a safe guide only so far as the mind has been properly enlightened to see what is truth and duty. Its office is to prompt us to the performance of duty, not to determine what is right. The other thing requisite that wc may have a good conscience is that its decisions should be obeyed.
Conscience is appointed to be the "vicegerent" of God in inflicting punishment, if his commands are not obeyed. It pronounces a sentence on our own conduct. Its penalty is remorse; and that penalty will be demanded if its promptings be not regarded. It is an admirable device, as a part of the moral government of God, urging man to the performance of duty, and, in case of disobedience, making the mind its own executioner. There is no penalty that will more certainly be inflicted, sooner or later, than that incurred by a guilty conscience. It needs no witnesses; no process for arresting the offender; no array of judges and executioners; no stripes, imprisonment, or bonds. Its inflictions will follow the offender into the most secluded retreat; overtake him in his most rapid flight; find him out in northern snows or on the sands of the equator; go into the most splendid palaces; seek out the victim when he is safe from all the vengeance that man can inflict; pursue him into the dark valley of the shadow of death, or arrest him as a fugitive in distant worlds. No one, therefore, can overestimate the importance of having a good conscience. A true Christian should aim, by incessant study and prayer, to know what is right, and then alivays do it, no matter what may be the consequences. If That whereas they speak evil of you. They who are your enemies and persecutors. Christians are not.to hope that men will always speak well of them. Matt. v. 11; Luke vi. 26. If As evil-doers. See Notes on chap. ii. 12. If They may be ashamed. They may see that they have misunderstood your conduct, and regret that they have treated you as they have. We should expect, if we are faithful and true, that even our enemies will yet appreciate our motives and do us justice. Comp. Psa. xxxvii. 5, 6. If That falsely accuse your good conversation in Christ. Your good conduct as Christians. They may accuse you of insincerity, hypocrisy, dishonesty; of being enemies of the state, or of monstrous crimes; but the time will come when they will see their error, and do you justice. See Notes on chap. ii. 12.
17. For it is better, if the will of God be so. That is, if God see it to be necessary for your own good that you should suffer, it is better that you
17 For it is better, if the will of God be so, that ye suffer for well doing than for evil doing.
should suffer for doing well than for crime. God often sees it to be necessary that his people should suffer. There are effects to be accomplished by affliction which can be secured in no other way; and some of the happiest results on the soul of a Christian, some of the brightest traits of character, are the effect of trials. But it should be our care that our sufferings should not be brought upon us for our own crimes or follies. No man can promote his own highest good by doing wrong, and then enduring the penalty which his sin incurs; and no one should do wrong with any expectation that it may be overruled for his own good. If we are to sutler, let it be by the direct hand of God, and not by any fault of our own. If we suffer then, we shall have the testimony of our own conscience in our favor, and the feeling that we may go to God for support. If we suffer for our faults, in addition to the outward pain of body, we shall endure the severest pangs which man can suffer — those which the guilty mind inflicts on itself.
18. For Christ also hath once suffered for sins. Comp. Notes on chap. ii. §1. The design of the apostle in this reference to the sufferings of Christ is evidently to remind them that he suffered as an innocent being, and not for any wrong-doing, and to encourage and comfort them in their sufferings by his example. The reference to his sufferings leads him (ver. 18-22) into a statement of the various ways in which Christ suffered, and of his ultimate triumph. By his example in his sufferings, and by his final triumph, the apostle would encourage those whom he addressed to bear with patience the sorrows to which their religion exposed them. He assumes it as true that all suffering for adhering to the Gospel is the result of well-doing; and for an encouragement in their trials, he refers them to the example of Christ, the highest instance that ever was, or ever will be, both of welldoing, and of suffering on account of it. The expression, "hath once suffered," in the New Testament, means once in the sense that it is not to oc-
18 For Christ "also hath once suffered for sins, the just 6 for the unjust, that he might bring us to
cur again. Comp. Heb. vii. 27. The particular point here, however, is not that he once suffered; it is that he had in fact suffered, and that iu doing it he had left an example for them to follow. If The just for the unjust. The one who was just (6i/cato9), on account of, or in the place of, those who were unjust (virkp adiKwv); or one who was righteous, on account of those who were wicked. Comp. Notes on Rom. v. 6; 2 Cor. v. 21; Heb. ix. 28. The idea on which the apostle would particularly fix their attention was that he was just or innocent. Thus he was an example to those who suffered for well-doing. H That he might bring us to God. That his death might be the means of reconciling sinners to God. Comp. Notes on John iii. 14; xii. 32. It is through that death that mercy is proclaimed to the guilty; it is by that alone that God can be reconciled to men; and the fact that the Son of God loved men, and gave himself a sacrifice for them, enduring such bitter sorrows, is the most powerful appeal which can be made to mankind to induce them to return to God. There is no appeal which can be made to us on any subject more powerful than one drawn from the fact that another suffers on our account. We could resist the argument which a father, a mother, or a sister would use to reclaim us from a course of sin; but if we perceive that our conduct involves them in suffering, that fact has a power over us which no mere argument could have. 1[ Being put to death in the flesh. As a man; in his human nature. Comp. Notes on Rom. i. 3, 4. There is evidently a contrast here between " the flesh " in which it is said he was "put to death," and "the spirit" by which it is said that he was "quickened." The words " in the flesh'''' are clearly designed to denote something that \i as peculiar in his death; for it is a departure from the usual method of speaking of death. How singular it would be to say of Isaiah, Paul, or Peter, that they were put to death in the flesh! How obvious would it be to ask, In what other way are men usually put to death? What was there peculiar in their case which would distinguish their death from the death of others? The use of this language, therefore, would suggest the thought at once, that though, in regard to that which was properly expressed by the phrase "the flesh" they died, yet that there was something else in respect to which they did not die. Thus, if it were said of a man that he was deprived of his rights as a father, it would be implied that in other respects he was not deprived of his rights; and this would be especially true if it were added that he continued to enjoy his rights as a neighbor, or as holding an office under the government. The only proper inquiry, then, in this place is, What is fairly implied in the phrase, the flesh? Does it mean simply his body, as distinguished from his human soul? Or does it refer to him as a man, as distinguished from some higher nature over which death had no power? Now that the latter is the meaning seems to me to be apparent, for these reasons: (1.) It is the usual way of denoting the human nature of the Lord Jesus, or of saying that he became incarnate, or was a man, to speak of his being in the flesh. Rom. i. 2: " Made of the seed of David according to the flesh." John i. 14: "And the Word was made flesh." ITim. iii. 16: "God was manifest in the flesh." 1 John iv. 2: "Every spirit that confesseth that Jesus Christ is come in the flesh, is of God." 2 John 7: "Who confess not that Jesus Christ is come in the flesh." (2.) So far as appears, the effect of death on the human soul of the Redeemer was the same as in the case of the soul of any other person; in other words, the effect of death in his case was not confined to the mere body or the flesh. Death, with him, was what death is in any other case — the separation of the soul and body, with all the attendant pain of such a separation. It is not true that his "flesh," as such, died, without the ordinary accompaniments of death on the soul, so that it could be said that the one died, and the other was kept alive. The purposes of the atonement required that he should meet death in the usual form; that the great laws which operate every where else in regard to dissolution, should exist in his case; nor is there in the Scriptures any intimation that there was, in this respect, any thing peculiar in his case. If his soul had been exempt from whatever there is involved in death in relation to the spirit, it is unaccountable that there is no hint on this point in the sacred narrative. But if this be so, then the expression "in the flesh" refers to him as a man, and means that, so far as his human nature was concerned, he died. In another important respect, he did not die. On the meaning of the word flesh in the New Testament, see Notes on Rom. i. 3. H But quickened. Made alive (£a)07rouj- 3"£tv). This does not mean kept alive, but made alive; recalled to life; reanimated. The word is never used in the sense of maintained alive, or presetted alive. Compare the following places, which are the only ones iii which it occurs in the New Testament. John v. 21, twice; John vi. 63; Rom. iv. 17; viii.ll; 1 Cor. xv. 36,45; lTim.vi.13; 1 Pet. iii. 18; in all which it is rendered quickened, quicken, quickeneth; 1 Cor. xv. 22, be made alive; 2 Cor. iii. 6, giveth life; and Gal. iii. 21, have given life. ' ' Once the word refers to God, as he who giveth life to all creatures — 1 Tim. vi. 13; three times it refers to the life-giving power of the Holy Ghost, or of the doctrines of the Gospel— John vi. 63; 2 Cor. iii. 6; Gal. iii. 21; seven times it is used with direct reference to the raising of the dead— John v. 21; Rom. iv. 17; viii. 11; 1 Cor. xv. 22, 36, 45; 1 Pet. iii. 18." See Bibl. Bepos., April, 1845, p. 269. See also Passow, and Robinson, Lex. The sense, then, can not be that in reference to his soul or spirit he was preserved alive when his body died, but that there was some agency or power restoring him to life, or reanimating him after he was dead. T[ By the Spirit. The common reading in the Greek is tw HvtvfxaTL — with the article the— "the Spirit." Hahn, Tittman, and Griesbach omit the article, and then the reading is, "quickened in spirit;" and thus the reading corresponds with the former expression, "in flesh" (vapid), where the article also is wanting. The word spirit, so far as the mere use of the word is concerned, might refer to his own soul, to his divine nature, or to the Holy Spirit. It is evident (1) that it does not refer to his own soul, for, (a) as we have seen, the reference in the former clause is to his human nature, including all that pertained to him as a man, body and soul; (b) there was no power in his own spirit, regarded as the spirit or