The Expositor's Bible: The Epistles of St. Peter Part 5

The world counts such conduct weakness, and is still far from comprehending the Divineness of the virtue of yielding patiently to wrong. G.o.d has long been teaching the lesson, but it has been slowly learnt. He chose the milder, timid Jacob rather than the fiery Esau.

Both had faults in mult.i.tude. With the world Esau is oft the favourite. At a later day He stamps with approval the n.o.ble mercy of David in sparing Saul, while round Daniel and his companions in Babylon there gathers something of a halo of New Testament sanct.i.ty by reason of the n.o.ble confession which they made under persecution.

These are chapters in the Divine lesson-book. Such lives marked stages in the preparation for the Servant of the Lord. Men, if they would have hearkened, were being trained to estimate such a character at G.o.d's value. Now Christ's example is before us, and we are bidden to follow it.

_For hereunto were ye called._ Strange invitation to be dictated by love, a call to suffering! And yet the Master at first promises nothing else to His followers: "If any man would come after Me, let him deny himself, and take up his cross, and follow Me" (Matt. xvi.

24). And what can a Christian wish for but to be like Christ? And the very reason given ought to make us love the cross. We are called unto suffering because Jesus suffered for us, leaving us an example that we should follow His steps. He has trodden the hard road, the winepress of the wrath of G.o.d, alone and for men. At this point the Apostle begins to apply to Christ Isaiah's description of the suffering "Servant of the Lord," "who did no sin, neither was guile found in His mouth" (Isa. liii.). But soon the memory of the scenes he had witnessed is present with him; and his words, though holding to the spirit of Isaiah's picture, become a description of what he himself had seen and heard when Jesus was taken and crucified: _Who, when He was reviled, reviled not again; when He suffered, threatened not, but committed Himself to Him that judgeth righteously_. How the brief words sum up and recall the dark history--Caiaphas, Pilate, and Herod; the mockery, the scourging, the railing crowd, the dying Jesus, and the parting prayer, "Father, into Thy hands I commend My spirit."

So far the Apostle speaks of the example of Christ, which, though far above and beyond us, we are exhorted and called on to follow. And there are many who will go with him thus far who value our Lord's work only for its lofty example. Indeed, it is characteristic of those who deny the mediatorial office of Christ to be loudest in magnifying the grandeur of His character. To His good works, His love for men, His spotless life, His n.o.ble lessons, they accord untiring praise, as though thereby they would atone for denying Him that office which is more glorious still. But St. Peter stops at no such half-way house. He knows in whom he has believed, knows Him for the Son of the living G.o.d, a Teacher with whom were the words of eternal life. So in pregnant words he sets forth the doctrine of the Atonement as the end of Christ's suffering: _Who His own self bare our sins in His own body upon the tree, that we, having died unto sins, might live unto righteousness_. He bare our sins. The words tell of something beyond our powers to comprehend; but some light is shed on them by a kindred pa.s.sage (Matt. viii. 17), where the Evangelist applies to the work of Jesus those other words from Isa. liii., "Himself took our infirmities and bare our sicknesses." The narrative in the Gospel has just recorded how Jesus wrought many miracles. First a leper was healed, then the centurion's servant, next Simon's wife's mother, and afterwards many sick and demoniacs beside. There is no record here of the effect produced on Jesus Himself by these exhibitions of miraculous power, but from other pa.s.sages in the Gospels we do find that He was conscious in Himself of a demand on His power when such cures were wrought. Thus we are told, at the cure of the woman with the issue, that Jesus perceived in Himself that the power proceeding from Him had gone forth (Mark v. 30); and again when many were cured, that "power came forth from Him and healed them all" (Luke vi. 19). Of the woman Jesus says expressly, "Thy faith hath made thee whole"; and the manifestation of eagerness to touch Jesus is a sign of the faith of the others whom the Divine power blessed with health.

The Bible recognises everywhere the a.n.a.logy between sin and sickness.

May we not trace some a.n.a.logy between the Lord's works of healing and that mightier deliverance from sin won by Christ upon the cross, an a.n.a.logy which may help, if but a little, to give meaning to the bearing by Christ of human sins? A power went forth when the sick were healed; and through that imparted power they were restored to health, faith being the pathway which brought the Divine virtue to their aid.

Thus Jesus bore their diseases and took them away. Look through this figure on the work of our redemption. Christ has borne the burden of sin. He has died for sin that men may die from sin, that sin may be slain in us, the fell disease healed by the power of His suffering. We cannot comprehend what was done for the sick when Christ was on earth, nor what is wrought for sinners by His grace in heaven. Those alone who reap the blessing know its certainty; and they can but say, as the blind man whose sight was restored, "One thing I know: that, whereas I was blind, now I see" (John ix. 25).

To this teaching, that Christ's suffering wrought man's rescue, St.

Peter adds emphasis by another quotation from that chapter of Isaiah which he has so much in mind: _by whose stripes ye were healed_.

Christ was stricken, and G.o.d grants to His sufferings a power to heal the souls of those whom He loves because they strive to love Him.

Healing through wounds! Soundness through that which speaks only of injury! Mysterious dispensation! But long ago it had been foreshadowed, and shown also how little connexion there was to be, except through faith, between the remedy and the disease. Those who were bitten of the serpents in the wilderness gazed on the brazen serpent, and were healed. In the dead bra.s.s was no virtue, but G.o.d was pleased to make of it a speaking sacrament; so has it pleased Him to give healing of sins to those who by faith appropriate the sacrifice on Calvary. Christ has claimed the type for Himself: "I, if I be lifted up from the earth, will draw all men unto Myself" (John xii.

32).

And now, as is so often his wont, St. Peter varies the figure. The wounded sinner finding cure becomes the wandering sheep that has been brought back into the fold: _For ye were going astray like sheep, but are now returned unto the Shepherd and Bishop of your souls_. But the message, the teaching, the love, is all the same. He who before was the great Exemplar, whose footsteps we should follow, is now the Shepherd, the Good Shepherd, who goes before His sheep. This Shepherd has been a Sufferer, too. He has given Himself up as a prey to the wolves that His flock might be saved. Now, with a voice of love, He calls His sheep by name; and hearing, they follow Him.

But He is more than this. Brought within the fold, the sheep still need His care; and it is freely given. He is the Bishop, the Overseer, the Watchman for His people's safety, who, having gathered them within the fold, tends them with constant watchfulness. The figure pa.s.ses over thus into the reality in the Apostle's closing words. The cure which the great Healer desires to accomplish is in the souls of men.

For them His care is bestowed, first to bring them safe out of the way of evil, then for ever to keep them under the sheltering care of His abundant love.

IX

_CHRISTIAN WIVES AND HUSBANDS_

"In like manner, ye wives, _be_ in subjection to your own husbands; that, even if any obey not the word, they may without the word be gained by the behaviour of their wives; beholding your chaste behaviour _coupled_ with fear. Whose _adorning_ let it not be the outward adorning of plaiting the hair, and of wearing jewels of gold, or of putting on apparel; but _let it be_ the hidden man of the heart, in the incorruptible _apparel_ of a meek and quiet spirit, which is in the sight of G.o.d of great price. For after this manner aforetime the holy women also, who hoped in G.o.d, adorned themselves, being in subjection to their own husbands: as Sarah obeyed Abraham, calling him lord: whose children ye now are, if ye do well, and are not put in fear by any terror.

"Ye husbands, in like manner, dwell with _your wives_ according to knowledge, giving honour unto the woman, as unto the weaker vessel, as being also joint heirs of the grace of life; to the end that your prayers be not hindered."--1 PETER iii. 1-7.

The Apostle gave at first (ii. 13) the rule of Christian submission generally; then proceeded to apply it to the cases of citizens and of servants. In the same way he now gives injunctions concerning the behaviour of wives and husbands. The precept with which he began holds good for them also. _In like manner, ye wives, be in subjection to your own husbands._ The life and teaching of Jesus had wrought a great change in the position of women, a change which can be observed from the earliest days of Christianity. We can gather in what estimation women were generally held among the Jews at that time from the expression used in the account of our Lord's interview with the woman of Samaria. There it is said (John iv. 27) that the disciples marvelled that Jesus was talking with a woman. Such a feeling must afterwards have been entirely dispelled, for all through the earthly life of Christ we find Him attended by women who ministered unto Him; we read of His close friendship with Mary and Martha, and are told, at the time of His death (Matt. xxvii. 55), that many women beheld the Crucifixion afar off, having followed Him from Galilee. Women were the earliest visitors to the tomb on the great Easter morning, and to them, among the first (Luke xxiv. 22), was the Lord's resurrection made known.

We are not surprised, therefore, in the history of the infant Church, to read (Acts i. 14) that women were present among the disciples who waited at Jerusalem for the promise of the Father, nor to learn how the daughters of Philip the evangelist (Acts xxi. 9) took a share in the labours of their father for the cause of Christ, or that Priscilla (Acts xviii. 26), equally with her husband, was active in Christian good offices. Other examples occur in the Acts of the Apostles: Dorcas, Lydia, and the mother of Timothy; and the constant mention of women which we find in the salutations with which St. Paul concludes his letters makes it clear how large a part they played in the early propagation of the faith. "Fellow-workers," "servants of the Church,"

"labourers in the Lord," are among the terms which the Apostle applies to them; and we know from the Pastoral Epistles what help the primitive Church derived from the labours of its deaconesses and widows.

To be occupied in such duties was sure to give to women an influence which they had never possessed before; and the women converts, in countries such as these Asiatic provinces, were exposed to the same sort of danger which beset the slave population at their acceptance of the Christian faith. They might begin to think meanly of others, even of their own husbands, if they were still content to abide in heathenism. Such women might incline at times to take counsel for their life's guidance with Christian men among the various congregations to which they belonged and to set a value on their advice above any which they could obtain from their own husbands. They might come to entertain doubts also whether they ought to maintain the relations of married life with their heathen partners. With the knowledge that such cases might occur, St. Peter gives his lesson. And as in the case of slaves, so here, he gives no countenance to the idea that to become a Christian breaks off previous relations. Wives, though they have accepted the faith, have wifely duties still. Like Christian citizens living in a heathen commonwealth, they are not by religion released from their previously contracted obligations; they are to abide in their estate, and use it, if it may be done, for the furtherance of the cause of Christ. Be in subjection to _your own_ husbands; they have still their claim on your duty.

There is much gentleness in the Apostle's next words. He knows that there may arise cases where believing wives have husbands who are heathen. But he speaks hopefully, as thinking they would not be of frequent occurrence: _even if any obey not the word_. Wives, especially if they be of such a character as the Apostle would have them be, could not have been won to the faith of Christ without much converse with their husbands on so deep a subject; and the word which was working effectually in the one would often have its influence with the other. It might not always be so. But husbands, though not obeying the word as yet, are not to be despaired of.

And here we may turn aside to dwell on the tone of hope in which St.

Peter speaks of these husbands who obey not. For the word ?pe?????te?, by which they are described, is the same that is used in ii. 18 of those who stumble at the word, being disobedient. The lesson here given to Christian wives, not to despair of winning their husbands for Christ, gives warrant for what was said on the former pa.s.sage: that the disobedience which causes men to stumble need not last for ever, nor imply final obduracy and rejection from G.o.d's grace. But this by the way.

The Apostle adds the strongest motive to confirm wives in holding to their married state: _That the husbands may without the word be gained by the behaviour of their wives: beholding your chaste behaviour coupled with fear_. "Without the word" here means that there is to be no discussion. They are so to live as to make their lives a sermon without words, to work conviction without debate; then, when the victory is won, there will remain no trace of combat: all will tell of gain, and nothing of loss.

And once again St. Peter uses his special word (?p?pt??e??) as he describes how the husbands shall be affected by the behaviour of their wives. They shall gaze on it as a mystery, the key to which they do not possess. The wives in heathen homes must have been obliged to hear and see many things which were grievous and distasteful. The husbands could hardly fail to know that it was so. If, then, they still found wifely regard and respect, wifely submission, with no a.s.sertion of a law of their own, no comparison of the lives of Christian men with those of their own husbands, if a silent, consistent walk were all the protest which the Christian wives offered against their heathen environments, such a life could hardly fail of its effect. There must be a powerful motive, a mighty, strengthening power, that enabled women to abide uncomplainingly in their estate.

For this the husbands would surely search, and in their search would learn secrets to which they were strangers, would learn how the tongue was restrained where remonstrance might seem more natural, how pure life was maintained in spite of temptations to laxity, and the marriage bond exalted with religious observance even when reverence for the husband was meeting with no equal return. Such lives would be more powerful than oratory, have a charm beyond resistance, would win the husbands first to wonder, then to praise, and in the end to imitation.

And from describing the grace of such a life the Apostle turns to contrast it with other adornments of which the world thinks highly.

_Whose adorning_, he says, _let it not be the outward adorning of plaiting the hair, and of wearing jewels of gold, and of putting on apparel_. We can see from the catalogue in Isaiah (iii. 18-23) that the daughters of Zion in old days had gone to great lengths in this outside bravery, and provoked the Lord to smite them. These had forgotten the simplicity of Sarah. But that in the house of Abraham there were found no such ornaments is hardly to be believed. The patriarch, who sent (Gen. xxiv. 53) to Rebekah jewels of silver and jewels of gold, did not leave his own wife unadorned. Nor does the language of St. Peter condemn Rebekah's bracelets, if they be worn with Rebekah's modesty. The New Testament does not teach us to neglect or despise the body. A misrendering in the Authorised Version, "Who shall change our vile body" (Phil. iii. 21), has long seemed to lend countenance to such a notion. It is one of the gains of the Revised Version that we now read in that place, "Who shall fashion anew the body of our humiliation." Sin has robbed the body of its primal dignity, but it is to be restored and made like unto the body of Christ's glory. And He did not despise the body when He deigned to wear it that He might draw nearer unto us. If these things be present to our thoughts, we shall seek to bestow on the body whatever may make it comely. The mischief arises when the adornment of the outer brings neglect of the inner man, when fine apparel has for its companions the haughtiness, the stretched-forth necks, and wanton eyes which Isaiah rebukes. Then it is that it rightly comes under condemnation. When the jewel is (as Rebekah's was) the gift of some dear one--a parent, a husband, a near kinsman--it rouses grateful reminiscences, and may fitly be prized, and holily worn, and ranked near to the rings of betrothal and of marriage.

Let these be the feelings which regulate womanly adornment, and it may be made a part of the culture of the heart, the inner man, which St.

Peter urges the Christian wives to be careful to adorn: Let your adorning _be the hidden man of the heart, in the incorruptible apparel of a meek and quiet spirit, which is in the sight of G.o.d of great price_. All Scripture regards man as of twofold nature, the outward and the inward, of which the latter is the more precious. He is a Jew who is one inwardly (Rom. ii. 29); the inward man delighteth in the law of G.o.d (Rom. vii. 22); while the outward man perishes the inward man may be renewed day by day (2 Cor. iv. 16), being strengthened with power through G.o.d's Spirit. This hidden man is the centre from which all the strength of Christian life comes. Let this be rightly adorned, and the outward life will need no strict rules; there will be no fear of excess, least of all when the inner life is cared for because it is precious before G.o.d. Its pure array pa.s.seth gold and gems, be they ever so beautiful. This is a grace which never fades, but will flourish through eternity.

The Apostle proceeds to commend it by a n.o.ble example. The Old Testament Scriptures do not dwell largely on the lives of women, but a study of what is said will oftentimes reveal deeper meaning in the record and put force into a solitary word. The writer of the Epistle to the Hebrews couples Sarah with Abraham in the list of heroes and heroines of faith, and St. Peter from a single word finds a text to extol the submission which she showed to her husband. He probably refers to Gen. xviii. 12, where she gives the t.i.tle of "lord" to Abraham, as Rachel in another place (Gen. x.x.xi. 35) does to her father Laban: _For after this manner aforetime the holy women also, who hoped in G.o.d, adorned themselves, being in subjection to their own husbands: as Sarah obeyed Abraham, calling him lord_. A Scripture example which has more in common with the experience of the Asian women is the life of Hannah. Her lot, for a time at least, was as full of grief and disappointment as theirs could be; but her trust in G.o.d was unshaken.

Her patience under provocation was exemplary, while the picture of her home life is one full of touching affection on the part of both husband and wife; and the mother's grat.i.tude, when her prayer was granted, is set forth in her n.o.ble hymn of thanksgiving and in the devotion of her child to the service of the G.o.d who had bestowed him.

Ruth is another of those holy women who must have been in St. Peter's thoughts, who, though not of the house of Israel, manifested virtues in her life which made her fit to be the ancestress of King David. The Apostle, however, seems to have had a purpose in his special mention of Sarah. As the sons of Israel looked back to Abraham and to the covenant sealed with him, yea, not seldom prided themselves on being his children, so the daughters of Israel counted themselves as Sarah's daughters after the flesh. St. Peter now gives them another ground for that claim. G.o.d's promises to Abraham have been fulfilled in Christ, and so Christian Jewesses are more truly than ever daughters of Sarah.

_Whose children ye now are._ But to the heathen converts the same door was opened. They by their faith were now made partakers of the ancient covenant. They too were become Sarah's daughters. Let them, one and all, continue in the well-doing which has been commended; let it be seen in the daily round (??ast??f?) of their lives, led in quietness and humility. The excessive love of adornment against which they are warned marks a condition of boldness and unrest. But unrest may enter into the other actions of their life. Their behaviour is to be coupled with fear and reverence, but it should eschew everything which partakes of flighty irregularity. It should be steady and consistent, running into no extremes either of humiliation or the contrary. _Do well, and be not put in fear by any terror._

The Apostle now addresses Christian husbands. In his counsel to subjects and slaves he has not dwelt on the duties of rulers and masters. Perhaps he judged it unlikely that his letter would come to the hands of many such, or it may be he thought the lessons which he had to give were more needed by the subject people, if Christ's cause were to be furthered. But with husbands and wives life has of necessity a great deal in common, and the one partner can hardly receive counsel which is not of interest to the other. To the wives the Apostle spake as though examples of unbelieving husbands might be rare. Christian husbands with unbelieving wives he hardly seems to contemplate. We know from St. Paul (1 Cor. vii. 16) that there were such. But doubtless heathen wives hearkened to Christian husbands more readily than heathen husbands to their Christian wives. The husbands are to use their position as heads of their wives with judgement and discretion: _Dwell with your wives according to knowledge_. The knowledge of which St. Peter speaks is not religious, G.o.dly, Christian knowledge, but that foresight and thoughtfulness which the responsibility of the husband calls for. He will understand what things for his wife's sake he should do or leave undone. This knowledge, which results in considerate conduct towards her, will manifest itself in Christian chivalry. The woman is physically the feebler of the two. No burden beyond her powers will be laid upon her; and by reason of her weaker nature regard and honour will be felt to be her due. For the woman is the glory of the man (1 Cor. xi. 7). Such observance will not degenerate into undue adulation nor foolish fondness, apt to foster pride and conceit, but will be inspired by the sense that in G.o.d's creation neither is the man without the woman, nor the woman without the man.

But beyond and above these daily graces of domestic and social intercourse, the Apostle would have husband and wife knit together by a higher bond. They are _joint heirs of the grace of life_. Both are meant to be partakers of the heavenly inheritance, and such partic.i.p.ation makes their chief duty here to be preparation for the life to come. Those who are bound together not by wedlock only, but by the hope of a common salvation, will find a motive in that thought to help each other in life's pilgrimage, each to shun all that might cause the other to stumble: _That your prayers be not hindered_. They are fellow-travellers with the same needs. Together they can bring their requests before G.o.d, and where the two join in heart and soul Christ has promised to be present as the Third. And in praying they will know one another's necessities. This is the grandest knowledge the husband can attain to for the honouring of his wife; and using it, he will speed their united supplications to the throne of grace, and the union of hearts will not fail of its blessing.

X

_THEY WHO BLESS ARE BLESSED_

"Finally, _be_ ye all like-minded, compa.s.sionate, loving as brethren, tender-hearted, humble-minded: not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing. For he that would love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: and let him turn away from evil, and do good; let him seek peace, and pursue it. For the eyes of the Lord are upon the righteous, and His ears unto their supplication: but the face of the Lord is upon them that do evil. And who is he that will harm you, if ye be zealous of that which is good? But and if ye should suffer for righteousness' sake, blessed _are ye_: and fear not their fear, neither be troubled; but sanctify in your hearts Christ as Lord: _being_ ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear: having a good conscience; that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ."--1 Peter iii. 8-16.

The Apostle now ceases from his special admonitions, and enforces generally such qualities and conduct as must mark all who fear the Lord. _Finally_, he says--and the word may indicate the close of his counsels; but the virtues which he inculcates are of so important a character that he may very well intend them as the apex and crown of all his previous advice--_be ye all like-minded, compa.s.sionate, loving as brethren, tender-hearted, humble-minded_. St. Peter has here grouped together a number of epithets of which all but one are only used in the New Testament by himself, and they are of that graphic character which is so conspicuous in all the Apostle's language.

_Like-minded._ If the word be not there, the spirit is largely exemplified in the early history of the Church. How often we hear the phrase "with one accord" in the opening chapters of the Acts. Thus the disciples continued in prayer (i. 14); thus they went daily to the Temple (ii. 46); thus they lifted up their voices to G.o.d (iv. 24), for all they that believed were of one heart and one soul (iv. 32). Such lives exhibit harmony of thought, the same aim and purpose. The men may not, will not, always use the same means or follow the same methods, but they will all be seeking one result. Such unity is worth more than uniformity. _Compa.s.sionate._ This feeling St. Paul describes (Rom. xii. 15) as rejoicing with them that do rejoice and weeping with them that weep. For the pa??ata of this life are not always sorrowful, though the best of them are not worthy to be compared with the glory that shall be revealed (Rom. viii. 18)._Loving as brethren._ The sense of the brotherhood of Christians is strongly marked in all the New Testament Scriptures. It is the name by which our Lord claims fellowship with men, being not ashamed to call them brethren. It is the designation of the Christian body from the first (Matt. xxiii. 8), is constantly found in the Acts and the Epistles (Acts vi. 3, ix. 30, xi. 29), and has been used of the Church in every age, marking how as one family we dwell in Him. Next comes the word which is not St. Peter's alone: _Tender-hearted_. St. Paul has it (Eph. iv. 32), but it is no Greek notion. It was a Jewish idea that deep feeling was closely connected with some of the organs of the body; and in the Old Testament, as in the story of Joseph (Gen.

xliii. 30) and elsewhere (1 Kings iii. 26), we come upon such phrases as "His bowels did yearn upon his brother." This Hebrew notion the LXX. has conveyed into Greek by the word which St. Peter here uses, and which those translators had used and consecrated long before. For them so exalted was the thought contained in it that they employ it in the prayer of Mana.s.ses (ver. 7) to express the tenderness of G.o.d towards the penitent, the yearning love of the Father, who sees the prodigal afar off, and has compa.s.sion. _Humble-minded._ This word and those akin to it are almost a New Testament creation. The heathen had no admiration for the temper it expresses, and where they do use the word it is in a bad sense as signifying "cowardly" and "mean-spirited."

Before Christ none had taught, "He that is greatest among you shall be your servant" (Matt. xxiii. 11).

It is manifest that if such harmony, kind feeling, attachment, affection, and humility flourished among believers, these virtues would put discord to the rout, and leave no occasion for rending the oneness of the Christian body. They would also be proof against evil from without, both in deed and speech, neither tempted to _render evil for evil_ in their actions nor _reviling for reviling_ in their words.

They have a duty to the world, and cannot thus belie their Christian profession. They are called to adorn the doctrine of their Saviour, and the Master's sermon has among its prominent precepts "Bless them that curse you." This is the spirit of St. Peter's exhortation, _But contrariwise blessing_; that is, Be ye of those who bless. For there is a law of recompense with G.o.d in good things as in evil; the blessers shall be blessed: _For hereunto were ye called, that ye should inherit a blessing_. It is as though he urged them thus: Ye were aforetime enemies of G.o.d; but ye have been made partakers of His heavenly calling (Heb. iii. 1), that ye may come to blessing. This should move you to bless your enemies. And more than this, the servant of G.o.d may receive no blessing from the world, may get curses for his blessing; but yet he knows where to flee for consolation. He can pray with the Psalmist, "Let them curse, but bless Thou" (Psalm cix. 28), conscious that the Lord will stand at the right hand of the needy.

The psalmists knew much of such trials, and it is from the words of one of them (Psalm x.x.xiv. 12-16) that St. Peter enforces his own lesson. It is a psalm full of the knowledge of the trials of G.o.d's servants: "Many are the afflictions of the righteous"; but it is rich also in plenitude of comfort: "The Lord delivereth him out of them all." The father of long ago teaches thus to his children the fear of the Lord: _He that would love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: and let him turn away from evil, and do good; let him seek peace, and pursue it_. _For the eyes of the Lord are upon the righteous, and His ears unto their supplication: but the face of the Lord is upon them that do evil._ A glance at the Psalm will show that the Apostle has not quoted precisely; and though he has much in common with the Greek of the LXX., he does not adhere closely to that. But he gives to the full the spirit both of the Hebrew and the Greek. The life of which the Psalmist speaks is life in this world. The original explains this by making the latter clause of the verse, "and loveth _many_ days, that he may see good." And the love is to be a n.o.ble feeling, a desire to make his worth living. Such a life must exhibit watchfulness over words and actions. The precepts begin at the beginning, with control of the tongue. Control that, and you are master of the rest. "It is a little member, but boasteth great things." "The world of iniquity among our members is the tongue, which defileth the whole body" (James iii. 5, 6). It needs to be kept as with a bridle, and not only when the unG.o.dly are in sight, but constantly. But the words of the Psalm contemplate a further danger. Men may give good words with the lips while the heart is full of bitterness. Then the lips are lying, and this is an evil as great as the former, and more perilous to him who commits it, because the sin does not come to the light that it may be reproved, but contrives to wear the mask of virtue.

And the actions need watchfulness also. They must not only possess the negative quality of abstinence from evil, but the positive stamp of good deeds done. "By their fruits ye shall know them." And the work will be no light one. Peace is to be sought, and the Apostle uses a word which implies that a chase is needful to obtain it. St. Paul has a pa.s.sage very much in the spirit of St. Peter's teaching here, and the words of which picture distinctly the difficulties which the Christian will have to labour against: "Giving diligence to keep the unity of the Spirit in the bond of peace" (Eph. iv. 3). This tells us why our Apostle urges the pursuit of peace. It is the clasp which binds the Christian communion together. From all sorts of causes men are p.r.o.ne to fall apart, to break the oneness; and peace is able to hold them fast. Hence the diligence in seeking it, the earnestness of the pursuit that it may not elude us.

But when all is done, when men have not been sitting with folded hands waiting and dreaming that peace would come without pursuit, but have laboured for it, they do not always attain to it. "I am for peace,"

says the Psalmist, "but when I speak, they are for war" (Psalm cxx.

7). And so the disappointed struggler is directed to the sure source of consolation amid discomfiture. The Lord marks his efforts, knows their earnest purpose in spite of their ill-success. He beholds also those who have withstood them, but with far other regard. St. Peter has not quoted what the Psalmist says of their fate: "G.o.d will root out the remembrance of them from the earth." G.o.d's righteous pilgrim is not forgotten. His prayer is heard, and will be answered for good.

No shadow has come between him and G.o.d, though his lot seem very dark.

Neither can the wrong-doer raise a shadow to screen himself from the all-seeing eyes. All things are naked and open before the eyes of Him with whom we have to do.

Thus far St. Peter has used the language of the Psalmist, and among the converts the Jews would be sure to supply from the context those other words, "O fear the Lord, all ye His saints; for they that fear Him lack nothing." The Apostle clothes that same thought in his own words: _And who is he that will harm you, if ye be zealous of that which is good?_ He has repeatedly dwelt on the power of goodness to win unbelievers to its side (ii. 12, 15; iii. 1), and the same idea shapes his words now. In those days the Zealots were well known, and their unbounded enthusiasm for their evil cause. Josephus lays the destruction of Jerusalem at their door. The Apostle would have Christ's disciples "zealots" for Him. Let there be nothing half-hearted in their service, and its power will be irresistible. It will avail either to silence and confound the adversaries, or to strengthen the faithful so that the smell of the furnace of persecution shall not pa.s.s upon them. They shall be enabled to break the chains with which their foes would bind them as easily as Samson his green withes. _But and if ye should suffer for righteousness'

sake, blessed are ye._ If ye endure chastening, G.o.d is dealing with you as with sons. He has called Himself your Father; Christ has claimed you for brethren. He, the righteous, suffered; shall we not reckon it for a blessing to be worthy to bear the cross? Only let us be of good courage. He that endureth to the end shall find salvation.

_And fear not their fear, neither be troubled._ Again St. Peter applies the promises of the ancient Scriptures. In the days of Isaiah all Judah was in terror, king and people alike, before the gathering armies of Syria and Israel. In their dread comes the prophetic message, and says to the confederates, "Gird yourselves, and ye shall be broken in pieces," and to the tiny power of Judah, "Let the Lord of hosts be your fear, and let Him be your dread, and He shall be for a sanctuary" (Isa. viii. 12, 13). The condition of these Asian converts was one of heaviness through manifold temptations. While the believer lives here he always has his a.s.sailants, and in those early days the rulers of the earth were not seldom among the adversaries of the Christians. Hence the Apostle's exhortation is most apposite: Fear not their fear--the things which they would dread, and with which they will threaten you. For what are they? They may take away your property. Be not troubled; you would soon have had to leave it. The loss a few years sooner is no terrible affliction. They may drive you from one land to another. To strangers and sojourners what can that signify? If they cast you into prison, the Lord who shut the lions'

mouths for Daniel is your Lord also; and I, Peter, know how angel-hands have removed chains and opened prison doors. And should they scourge and torture you, do you shrink from thus being made like unto your Master? _Sanctify in your hearts Christ as Lord._