V. 9.Render not evil for evil, nor railing for railing, but on the other hand blessing, and know that ye are called thereunto, that ye should inherit the blessing.But this is a still further illustration of love, showing how we should act toward those that injure and persecute us. If any one does you evil—this is his meaning—do him good; if any one rails at and curses you, then you are to bless and wish him well; for this is an important part of love. O Lord God! what a rarity such Christians are! But why should we return good for evil? Because, says he, ye are called thereunto that ye should inherit the blessing, so that ye should suffer yourselves to be attracted towards it.
In the Scriptures we Christians are called a people of blessing, or a blessed people. For thus said God to Abraham, Gen. xii.: "In thy seed shall all nations of the earth be blessed." Since God has so richly shed down this blessing upon us, in that He takes away from us all the malediction and the curse which we have derived to ourselves from our first parents, as well as that which Moses suffered to go forth upon the disobedient, so that we are now filled with blessing, we ought so to conduct ourselves that it shall be said of us, That is a blessed people. So that this is what the Apostle here means: See, God has shown you His favor, and has taken away from you the curse, and the reviling wherewith you have dishonored Him; He neither imputes nor punishes, but has bestowed upon you such rich grace and blessing, while ye were only worthy of all malediction, inasmuch as ye reviled God without intermission (for where there is unbelief the heart must ever curse God): do ye also as has been done toward you; curse not, rail not, do well, speak well, even though you are treated ill, and endure it where you are unrighteously used. Hereupon he quotes a passage out of the xxxiii. Ps., where the prophet David speaks thus:
V. 10.Whoso will love life and see good days, let him keep his tongue from evil, and his lips that they do not deceive.That is, whoever would have a pleasure and a joy in life, and would not die the death, but see good days, so that it shall go well with him, let him keep his tongue that it speak not evil, not only in respect to his friends, for that is a small virtue and a thing which even the wickedest of all may do, even snakes and vipers,—but also, he says, maintain a kind spirit, and keep your tongue silent even against your enemies, though you are even incited thereto—though you have cause to rail and speak evil.
Besides, keep your lips, he says, that they do not deceive. There are probably many who give good words, and saygood morningto their neighbor, but they think in their heart, The devil take you. These are people who have not inherited the blessing; they are the evil fruit of an evil tree. Therefore St. Peter has introduced a passage which refers to works, even to their root,—that is, what springs from within out of the heart.*Furthermore, the passage in the prophet says:
* "A guileful heart makes guileful tongue and lips. It is the workhouse where is the forge of deceits and slanders, and other evil speakings; and the tongue is only the outer shop where they are vended, and the lips the door of it. So then such ware as is made within, such and no other can be set out. That which the heart is full of, runs over by the tongue."—Leighton.
V. 11.Let him turn away from evil and do good, let him seek peace and pursue after it, for the eyes of the Lord behold the righteous.The world considers this as satisfaction when one man does injustice to another, that his head should be cut off. But this brings one none the nearer to peace. For no king, even, ever attained to be in peace before his enemies. The Roman empire was so powerful that it struck down all that set itself against it; still for all this it could not be preserved. Therefore this method is of no avail toward reaching peace, for though a man should prostrate and silence his foe, ten and twenty rise up again after it, till at length he is compelled to yield. But he who seeks after the true peace, and moreover would find it, let him restrain his tongue; let him turn away from evil and do good: this is a course different from that which the world pursues. To turn from evil and to do good is, that when a man hears evil words, he be able to overlook the wickedness and injustice. Seek thus after peace, so shall you find it; when your enemy has wasted his breath and done all that he can, if you hear him, but rail and rant not back, he must subdue himself by his own violence. For thus Christ also on the cross subdued his enemies, not by the sword or by violence. Therefore is it a saying, which should be written with gold, where it says, "Striking back again makes hatred, and whoever strikes back again is unjust." Thence it must follow that not to strike back again makes peace. But how can this be? Is it then a thing not human? Certainly it does not accord with human nature; but if you in this manner suffer unjustly and do not strike back again, but let the matter go, it shall come to pass as hereafter follows:
V. 12.The eyes of the Lord are over the righteous, and his ears are open to their cry, but the face of the Lord is against those that do evil.If you do not revenge yourself and do not repay evil with evil, there is the Lord in heaven above who cannot tolerate wrong, wherefore he that does not strike back must have his right. These He beholds; their prayer reaches His ear; He is our protector and will not forget us, while if we cannot escape from His eyes, we should comfort ourselves with the thought:—that is, this should induce a christian man to endure all injustice with patience, and not return evil. If I properly reflect, I see that the soul which does me wrong must burn forever in hell-fire. Therefore a christian heart should speak on this wise: Dear Father, since this man falls so sadly under Thy wrath and so miserably throws himself into hell-fire, I pray that Thou wouldest forgive him, and do to him even as Thou hast done toward me since Thou hast rescued me from condemnation. But how comes this? Thus: while He graciously looks down upon the righteous, He also looks angrily at the wicked, wrinkles His brow and turns it in indignation upon them; when we know then that He looks upon us graciously and upon them with disfavor, we ought to suffer ourselves to pity and mourn for them, and pray for them. Furthermore, St. Peter says:
V. 13-16.And who is he that will harm you, if ye follow after that which is good. Blessed are ye if ye suffer for righteousness' sake, and be not afraid for their terror, neither be troubled, but sanctify the Lord God in your hearts. But be ready always to give an answer to every man who asks the reason of the hope that is in you, with meekness and fear, and have a good conscience, so that they who speak of you as evil-doers may be put to shame, that they have falsely accused your good conduct in Christ.
If we follow after that which is good,—that is, do not reward evil with evil, but are heartily kind and courteous, etc., then there is none that can injure us. For though our honor, life and property should be taken away, we are still uninjured. Hence we have a blessing that is incomparable,—one that none can take from us. Those who persecute us have nothing but prosperity on earth, but thereafter, eternal condemnation, while we have an eternal, incorruptible good, although we lose a small temporal blessing.
V. 14.Blessed are ye if ye suffer for righteousness' sake.Not only, he says, can no one injure you if ye suffer for God's sake, but blessed are ye also, and ye should rejoice that ye are to suffer, as Christ also says in the sixth of Matthew: "Happy are ye when men deride and persecute you for my sake, and speak every kind of evil against you, falsely; rejoice, and be exceeding glad." Whoever then apprehends this, that it is the Lord speaks such things, and so tenderly speaks comfort to his heart, he stands well; but to whom this does not bring strength, it makes him sad and complaining,—he may well remain unstrengthened.
But be not afraid of their terror, neither be troubled, but sanctify God in your hearts.Here St. Peter quotes a passage from Isaiah viii., where he says: "Be not afraid of their terror, nor be frightened, but sanctify the Lord in your hearts, and let Him be your fear and your dread." There we have a great support and reliance, whereon we may trust, assured that no one can injure us. Let the world terrify, defy and threaten as long as it will, it must have an end, but our confidence and joy shall have no end; thus we shall have no fear on account of the world, but shall be courageous, while before God we shall humble ourselves and be afraid.
But how does St. Peter mean that we should sanctify God; how can we sanctify Him; must He not sanctify us? Answer. So it is that we pray, even in theOur Father, hallowed be Thy name, that we may sanctify His name, as He Himself also sanctifies His name. Therefore it comes to this:in your hearts, says St. Peter, ye are to sanctify Him; that is, if the Lord our God appoints anything for us, be it good or evil, bring it weal or woe, be it shame or honor, prosperity or adversity, I am not only to consider it as good, but even as holy, and say, this is nothing but a precious blessing that I am unworthy of, that comes to me. So the prophet says, Ps. cxliv., "The Lord is righteous in all His ways, and holy in all His works." If I give God praise in regard to such matters, and consider such doings good, holy, and excellent, then I sanctify Him in my heart. But they who scruple accounts, and complain that they are treated unjustly, and say God sleeps, and will not help the just and restrain the unjust, these dishonor Him, and account Him neither just nor holy. But whoever is a Christian, should attribute righteousness to God and unrighteousness to himself—should account God holy and himself unholy, and say that He in all His deeds and works is holy and just; this is what he requires. So also speaks the prophet Daniel, iii.: "O Lord, in all that Thou hast done towards us, hast Thou done in accordance with right and true judgment. For we have sinned; therefore be the shame ours, but the honor and the praise Thine." If we sing,Deo gratias, andTe Deum laudamus, and say, God be praised and blessed, when misfortune overtakes us, that is called by Peter and Isaiah a true hallowing of the Lord. But He does not by this require that you should say that he has done right and well who has injured you, for it is an entirely different judgment between God and me, and between me and thee. I may have within me anger, hatred, and wicked lusts, whereby I intend your damage, while you are yet still uninjured, and have nothing against me; but in God's sight I am unjust,—therefore He does right if He punishes me; I have well deserved it. If he does not punish me in that case, He shows me favor, and thus is right in every way. But it does not therefore follow, that he does right who persecutes me, for I have not done injustice to him as I have done in the sight of God. If God sends the devil or wicked people upon you to punish you, He uses them to this end, that they may execute His righteousness; so wicked wretches and injustice itself become a blessing.
So we read in Ezekiel, xxix., of King Nebuchadnezzar, where God says by the prophet, "Knowest thou not that he is My servant, and has served Me?" Now, says he, "I must give him his hire, I have not paid him as yet; well, then, I will give him Egypt, and that shall be his hire." The king had no right to the land, but God had a right to it, so that He might punish it through him; for, in order that even wicked wretches might serve Him, and eat not their bread in vain, He gives them enough, lets them serve Him even to this end, that they persecute His saints. Here reason is at fault, and thinks He does well and right when He remunerates them only here; gives them much land, and does it simply for this, to make them His executioners, and persecutors of pious Christians.
But when you endure and sanctify God, and say,Just Lord, then you do well, while He casts them into hell and punishes them because they have done wickedly, but takes you into His favor and gives you—Eternal Salvation. Therefore let Him manage them; He will give a just reward.
Of this we have an example in holy Job, when all his cattle and all his sons were slain, and his property was taken away; when he said, "The Lord gave and the Lord hath taken away; as it was well pleasing to God, so has it been ordered, therefore praised be His name." And when his wife came, deriding him, and railed at him, and said: "See! what hast thou now, abiding in thine integrity? Curse God and die:" then he answered her—"Thou hast spoken like a foolish woman: are we to receive good at God's hands,—why should we not also receive evil from Him, for He hath done as it hath pleased Him? God hath given, and God hath taken away," he says; not God has given it, the devil hath taken it away, while yet it was the devil that did it. This man truly sanctified the Lord; therefore is he so highly praised and exalted of God. It follows, further:
V. 15.But be always ready to give an answer to every man that asketh you, the reason of the hope that is in you.We must here acknowledge that St. Peter addressed these words to all Christians, clergy and laity, male and female, young and old, of whatever state or condition they may be. From thence it will follow that every Christian should know the ground and reason of his faith, and be able to maintain and defend it where it is necessary. But up to this time, the idea that the laity should read the Scriptures has been treated with derision. For in this matter the devil has hit on a fine measure, in tearing the Bible out of the hands of the laity,—and this is what he has thought: "If I can keep the laity from reading the Scripture, I will then bring the priests over from the Bible to Aristotle, so that gossip they what they will, the laity must hear just what they set forth; while if the laity should read the Scripture, the priests must study it too, in order that they may not be detected and overcome." But look you now at what St. Peter tells us all, that we should give answer and show reason for our faith. When you come to die I shall not be with you, neither will the Pope; and if you know but this one reason of your hope, and say, "I will believe as the Councils, the Pope and the Fathers believed," then the devil will answer, "Yes! but how if they were in error?" Then will he have won, and will drag you down to hell. Therefore must we know what we believed,—namely, what God's word is, not what the Pope and holy Fathers believe or say. For you must not put your faith at all in persons—but on the word of God.
So when any one assaults you, and like a heretic asks why you believe that you shall be saved through faith—here is your answer: "Because I have God's word and the clear declarations of Scripture." As St. Paul says, "The just shall live by faith," and St. Peter, where he speaks of Christ, the living stone, quoting from the prophet Isaiah, "Whosoever believeth on him shall not be confounded; thereon do I build, and know that the word will not deceive me." But if you will speak like other fools, "Yes, we will hear how the council decides, and with that we will abide," then are you lost. Wherefore you should say, "Why do I then ask what this one or that believes or decides; if they speak not the word of God, I will hear nothing of it."
Do you say, then, it is so confusedly difficult a thing, that no one knows what he should believe, and so one must wait till it is determined what one shall hold? Answer. Then will you go to the devil the while; for if it comes to the pinch, and you should die and not know what you should believe, neither I nor any one else could help you. Therefore you must know for yourself, and turn to no one else, and cling fast to the word of God, if you would escape hell. And for such as cannot read, it is necessary that they should learn and retain some clear texts out of the Scriptures—one or two at least, and on this ground abide firmly. As for instance that of Gen. xii., where God says to Abraham, "In thy seed shall all the nations of the earth be blessed." If you have learned that, you may stand thereon and say, "Though Pope, bishop, and all the councils stood yonder and said otherwise, yet do I declare this is God's word, that I can rely on, and that does not deceive me." Whoever will be blessed, must be blessed through "the seed," and whoever is blessed is ransomed from the curse—that is, from sin, death and hell. Therefore it follows, from the text—whoever will not be blessed through "the seed," he must be lost. So that my works or good deeds can help nothing to my salvation.
To the same end also is the passage out of Peter,—"Whoever believeth on this stone shall not be ashamed." If any one now come upon you and demand a reason of your faith, reply—"There stands the foundation which cannot fail me, and so I ask nothing beside, what Pope or bishop teach or decide." Were they true bishops, then would they teach the ground of faith that they knew was common to all Christians. Yet they rush on and cry out, "The laity must not be suffered to read the Scriptures."
So if any one asks you whether you will have the Pope for a head, say at once, "I will hold him for a head—a head of wickedness and profligacy." And for this I have a passage of St. Paul, I. Tim. iv.: "There shall come the devil's teachers forbidding to marry, and commanding to abstain from meats which God has created." That too has the Pope forbidden, as is the case now. Therefore is he Antichrist. For what Christ commands and teaches, thathetransgresses. What Christ makes free, that the Pope binds—Christ says, it is not sin, while the Pope rejoins, it is sin.
Thus should one now learn to give a reason and answer for his faith. For though not now, yet at death will it come to pass, that the devil will come forward and say, "Why have you charged the Pope as Antichrist?" If you are not prepared and ready to show reason, then has he won. It is as much as though St. Peter had said, If ye will now be faithful, ye must henceforth endure much persecution. But in this persecution must you have a hope, and must look for Eternal life. If one asks you why you hope for it, then you must have the word of God, on which you can build.
But the sophists also have perverted the text, as though one was to convince heretics with reason, and out of the natural light of Aristotle; therefore (say they) it is here rendered in the Latin,Rationem reddere, as if St. Peter had thought it should be done with human reason. Because, say they, the Scriptures are far too inconclusive that from them we should silence heretics. The method by which (according to them) it must be shown that the faith is a right one, must agree with reason, and come forth from the brain; whereas, our faith is above reason, and subject to God alone. Therefore, if the people will not believe, then should you be silent; for you are not responsible for compelling them to hold the Scriptures as the word or book of God. It is enough that you give your reason therefrom. But if they take exceptions, and say, "You preach that one should not hold to man's doctrine, while Peter and Paul, and Christ even, were men:" when you hear people of this stamp, who are so blind and obtuse that they deny that this is God's word, or doubt of it, then be silent—speak no more with them, and let them go—only say, "I will give you my reasons out of Scripture. If you will believe that, it is well; if not, I will give you no others." But do you say, "Must God's word be treated with such shame?" Leave that to God. So you see that this matter should be well apprehended, and we should know how to meet those who now rise up and present such objections.—It follows:
With meekness and fear.That is, if you are examined and questioned of your faith, you should not answer with haughty words, and proceed in the matter with contempt and violence, as if you would tear up a tree by the roots, but with such fear and humility as if you stood before God's tribunal, and were there to give answer; for if it were now to happen that you should be examined before king and princes, and had well prepared yourself a long time therefor with replies, and thus thinking with yourself, "Deliberate, I will answer him correctly," then shall it be a happy experience for you,—though the devil take the sword out of your hands, and give you a blow, so that you stand in shame, and have put on your armor in vain, and he can fairly take out of your hands the reply you have carefully composed, so that it fails you even though you have it fairly in your mind, because he has beforehand tracked out your thoughts. Even this God suffers to take place, that he may subdue your pride and make you humble.
So, if you would avoid such an experience, you must stand in fear, and not rely on your own strength, but on the word and promise of Christ, Matt. x. 19—"But when they deliver you up, take no thought how or what ye shall speak, for it shall be given you in that same hour what ye shall speak; for it is not ye that speak, but the Spirit of your Father which speaketh in you." It is right, when you are to answer, that you should prepare yourself well with passages out of Scripture; but beware that you do not insist thereon with a proud spirit, since God will even take the most forcible reply out of your mouth and memory, though you were previously prepared with all your replies. Therefore, fear is proper. And so, if you are summoned, then may you answer for yourself before princes and lords, and even the devil himself. Only beware that it be not the vanity of men, but the word of God.
V. 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.Of this St. Paul has already spoken above. We cannot disregard it. If we will follow the Gospel, then must we be despised and condemned by the world, so that men shall hold us as contemptible rabble. But let the devil and all the world rave and rage—let them abuse as they will, yet they shall at last be made to understand, with shame, that they have injured and defamed us, whenthat dayshall arrive,—as St. Peter has said above,—in which we shall be secure, and stand up with a good conscience. These are, in every respect, suitable and forcible replies, which can comfort us and make us courageous, and yet go on circumspectly, with fear.
V. 17, 18.For it is better, if the will of God be so, that ye suffer for well-doing than for evil-doing. For Christ also hath once suffered for our sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.
It will not, then, be the case that they who shall reach heaven shall have prosperity on earth, while even those who do not arrive at heaven may not have prosperity. For that which God said to Adam is imposed on all men—"In the sweat of thy brow shalt thou eat thy bread;" and to the woman: "In sorrow shalt thou bring forth children." Since, now, adversity is imposed in common upon us all, how much more mustwebear the cross if we would attain to eternal life. Therefore, he says, since God will have it so, it is better that ye suffer for well-doing. They who suffer for evil-doing have an evil conscience, and have double punishment. But Christians have only the half of it. Outwardly, they have suffering; but inwardly, comfort.
Yet has he here set a limit,—as he also has said above,—if a case should occur of such severity as the Donatists experienced, of whom Augustine writes, who took such a resolution that, stung by their sufferings, they committed suicide, and threw themselves into the sea.
It is not the will of God that we seek out, and even invite, calamity. Go thou on in faith and love. If the cross comes, take it up; if it comes not, seek not for it.
Therefore these modern spirits commit sin, in that they lash and beat themselves, or subject themselves to torture, and so would storm heaven.
This has Paul also forbidden, in Col. iii., where he speaks of such saints as walk in a self-chosen spirituality and humility, and spare not their body. We should also restrain the body that it do not become too wanton, yet not so as to destroy it; and we should submit to suffer if another sends suffering upon us, but not of our own choice fall therein. That will be the question: if it is God's will—if he has appointed it—for then it is better; while you are also more happy and fortunate that you suffer for well-doing.
V. 18.Since also Christ has once suffered for us—the just for the unjust.There St. Peter presents us, once for all, the example of our Lord, and points us evermore to Christ's sufferings, that we all of us alike should follow his example, so that he need not present a particular exemplar for the estate of every individual. For just as Christ is held forth as an example to all in the whole Church, so it is the duty of every individual in the Church,—each for himself, of whatever state he is,—to copy thereafter, in his whole life, as it is set before him; and he will speak after this manner: "Christ was righteous; yet, for well-doing, has suffered on our account, who were unjust; yet he sought not the cross, but waited till it was God's will that he should drink the cup; and it is He that is our pattern, whom we are to imitate." Thus St. Peter here adduces this one example, to this end especially, that he may thus designate that by which every estate is to be instructed; and now he goes on to declare more fully the suffering of Christ.
But, more particularly, he says here, Christ has sufferedoncefor us; that is, Christ has borne many sins upon himself, but he has not done it in such a way as to die for every individual sin; but at once, for all together, has done enough to remove the sins of all who come to Him and believe on Him—who are now freed from death, even as He is free.
The righteous for the unrighteous, he says. As though he had said, much rather should we suffer, since we die for the righteous who had no sin. But He has died for the unrighteous, and for the sake of our sins.
That He might present us to God.This is all said to teach the peculiar end of Christ's sufferings; namely, that He died,—not for His own sake,—but that He might present us to God. How is that consistent: has He not offered up Himself? Answer: It is true that He has offered up Himself upon the Cross for us all who believe on Him, but at the same time He offers up us with Himself, since all they who believe on Him must suffer also with Him, and be put to death after the flesh as He was. Yet God has taught us, that they are alive in the spirit and yet dead in the flesh, as He afterwards says. But are we a sacrifice with Him? Then, as He dies, so we are to die according to the flesh; as He lives spiritually, so do we also live in the spirit.
Being put to death in the flesh, but quickened by the spirit.The wordfleshis common in Scripture, as is also the word spirit, and the Apostles usually present the two in contrast. The sense is this: that Christ, through His sufferings, is taken out of this life that consists in flesh and blood, as a man on earth who lives by flesh and blood,—walks and stands, eats, drinks, sleeps, wakes, sees, hears, grasps, and feels,—and, in brief, whatever the body does while it is sensible; to all this Christ has died. This is what St. Paul calls a natural body,—that is, the animal life.In the flesh, notafterthe flesh,—that is, in the natural functions which the body exercises, to such life is He dead: so that this life has now ceased with Him, and He is now removed to another life and quickened after the spirit, passed into a spiritual and supernatural life, that comprises in itself the whole life that Christ now has in soul and body. So that he has no more a fleshy body, but a spiritual body.
Thus shall it be with us at the last day, when spiritual life shall succeed to flesh and blood; for my body and yours will live without food and drink,—will not procreate, nor digest, nor grow wanton, and the like, but we shall inwardly live after the spirit,—and the body shall be purified even as the sun, and yet far brighter, while there probably will be no natural flesh and blood, no natural or corporeal labor.
This is the language of St. Paul thereon, I. Cor. xv.: "The first man Adam was made in natural life, and the last in spiritual life." And it follows, "As we have the image of the natural man, so shall we also bear the image of the spiritual man." From Adam we derive all our natural functions, so far as concerns our unreasoning animal nature as to the fine senses. But Christ is spiritual,—flesh and blood not according to the outward sense; He neither sleeps nor wakes, and yet knows all things, and is present in the ends of the earth. Like Him shall we be also, for He is the first fruits, the earnest and first born (as Paul says) of the spiritual life; that is, He is the first who has risen again and entered upon a spiritual life. Thus Christ lives now after the spirit; that is, He is really man, but has a spiritual body. Therefore we should not here question how we may distinguish flesh and spirit from one another, but understand that the body and flesh are spiritual, and the spirit is in the body and with the body. For St. Peter does not say here that the Holy Spirit has raised Christ up, but he speaks more generally; as when I say the spirit, the flesh, I do not mean the Holy Spirit, but that which is within us, that which the spirit impels, and that which proceeds from the spirit. It follows, now:
V. 19-21.By which same He also went and preached to the spirits in prison, who aforetime were disobedient, when the long-suffering of God waited in the days of Noah, while the ark was preparing, in which a few, that is, eight souls, were saved by water. Which now also saves you through baptism, which is typical by it; not the putting away of the filth of the flesh, but the union of a good conscience with God, through the resurrection of Jesus Christ, who has ascended to heaven, and is seated at the right hand of God,—and angels, and principalities, and powers, are subject to Him.
This is a strange text, and a more obscure passage, perhaps, than any other in the New Testament, for I do not certainly know what St. Peter means. At first sight, the words import as though Christ had preached to the spirits,—that is, the souls which were formerly unbelieving at the time Noah was building the ark; but that I cannot understand, I cannot even explain it. There has been no one hitherto who has explained it. Yet if any one is disposed to maintain that Christ, after that He had suffered on the Cross, descended to these souls and preached to them, I will not dispute it. It might bear such a rendering. But I am not confident that St. Peter would say this. Yet the words may well be understood in this sense,—that our Lord, after His ascension into heaven, came and preached in spirit, yet so that His preaching was not in the body. For He speaks not with bodily voice; He does no more what pertains to the natural functions of the body. Whence it must also follow, as it seems, that inasmuch as He preached to the spirits in that same spiritual body, such preaching must also be a spiritual preaching, so that He did not go there in body and with oral preaching. The text does not require us to understand that He went down to the spirits and preached to them at the time of His death. For this is his language,by which same,— namely, when He had been put to death in the flesh and made alive after the spirit,—that is, when He had unclothed Himself of His fleshly existence and had passed into a spiritual being and life, just as He now is in heaven,—thusHe went and preached. Now He certainly could not have gone to hell, after He had taken to Himself such a new existence; wherefore we must understand that He has done it after His resurrection.
While the words only require that he be considered as speaking here of spiritual preaching, we may rest in this view, that St. Peter speaks of the office that Christ performs by means of external preaching. For He commanded the Apostles personally to preach the Gospel. But with the word preached He comes Himself, and is spiritually present there, and speaks and preaches to the people in their hearts; just as the Apostles speak the word orally and in body to the ears, so He preaches to the spirits that lie captive in the prison-house of the devil. So that this also should be understood spiritually, like the preaching.
But here the expression follows,to the spirits which aforetime were unbelieving, &c. We should observe, in accordance with the divine account, that in that state of existence in which Christ is at present, those who have lived aforetime and those that are living now, are alike to Him, for His control extends itself alike over dead and living: and in that life, the beginning, middle and end of the world are all in one. But here on earth it has properly a measure, so that one age passes on after another, the son succeeds the father, and so it continues. But to give an illustration: If a high wood lies before you, or you look upon it as it stretches along in length before you, you cannot well overlook it; but if it lies near before you, and you stand above it and can look down directly upon it, then you have it in full view. So it is, that here on earth we can form no conception of this life (I speak of), for it passes on (piecemeal as it were) foot by foot, to the last day. But as to God, it all stands in a moment. For with Him a thousand years are as one day, as St. Peter says, in the next Epistle. Thus the first man is just as near to Him as the last that shall be born, and He sees all at once, just as the human eye can bring together two things widely separated at a single glance. So the sense here is this, that Christ preaches no more in person, but is present with the word and preaches to spirits, spiritually, in the heart. Yet you are not to understand that He preaches in this manner to all spirits.
But to what spirits has he preached? To those who aforetime were unbelieving. This is the figure of speech which is called Synecdoche. That is, "from a part the whole" (ex parte totum),—that is to say, not to these very spirits, but to those who are like them, and are just as unbelieving as they. Thus must we look away from this outward, to that inward life.
That is the best rendering, as I think, of those words of St. Peter;*still I will not too strenuously insist upon it. This at least I can scarcely believe, that Christ descended to those souls and preached to them; while the Scripture is against it, and declares that every one, when he arrives there, must receive according as he has believed and lived. Besides, while it is uncertain what is the state of the dead, we cannot easily explain this passage as one that refers to it. But this is certain, that Christ is present and preaches in the heart, wherever a preacher of God's word speaks to the ear. Therefore may we safely draw to this conclusion: let him to whom a better understanding is manifest, follow the same.
* The view generally taken by Protestant expositors of this passage is, that the preaching here referred to took place in the days of Noah, by means of himself or others who were inspired by God to teach and warn. Their interpretation would be in effect,—"For Christ also suffered for our sins, the just for the unjust (that he might bring us to God), being put to death in the flesh, but quickened by the Spirit (of God). By which Spirit also he went (formerly) and preached to the spirits (now) in prison; which were disobedient, when once the long-suffering of God waited, in the days of Noah, (120 years,) while the ark was preparing, wherein few,—that is, eight souls,—were savedbyorthroughwater."
This is the summary of the sense which I have exhibited: Christ has ascended to heaven and preached to the spirits,—that is, to human souls; among which human souls have been the unbelieving, as in the times of Noah.
V. 20. It continues,—when once the long-suffering of God waited in the days of Noah, while the ark was preparing, wherein few, that is, eight souls, were saved by water.Thus does St. Peter bring us into the Scriptures, that we may study therein; and gives us an illustration out of them, from the ark of Noah, and interprets this same figure. For it is pleasant to have one bring forward illustrations from such figures, as St. Paul also does when he is speaking, Gal. iv., of the two sons of Abraham, and the two women; and Christ, in John v., of the serpent which Moses had erected in the wilderness. Such comparisons, when well drawn, are delightful; wherefore St. Peter introduces this here, that we may be able to comprehend faith under a pleasing image.
But he would also tell us, that as it happened when Noah was preparing the ark, so it takes place now. As he took refuge in the ark which swam upon the waters, so, it is to be observed, must you also be saved in baptism. Just as that water swallowed up all that was then living, of man and beast,—so baptism also swallows up all that is of the flesh and corrupt nature, and makes spiritual men. But we rest in the ark, which means the Lord Christ, or the christian Church, or the Gospel that Christ preached, or the body of Christ, on which we rest by faith, and are saved as Noah in the ark. You also perceive how the image comprises in brief what belongs to faith and to the cross, to life and death. Where there are only those that follow Christ, there is surely a christian Church, where all that springs from Adam, and whatever is evil, is removed.
V. 21.The like figure whereunto, even baptism, doth now save us; not the putting away of the filth of the flesh, but the answer of a good conscience toward God.But you are not kept and saved by merely washing away the filth of the flesh, that the body be clean, as was the practice of the Jews; such purification has no further value. But the answer of a good conscience toward God,—that is, that you feel your conscience to be rightfully at peace within you, that it stands in harmony with God, and can say, "He has promised to me that which He will fulfil, for He cannot lie." If you shall rely upon and cleave to His word, then shall you be preserved. Faith, alone, is the band whereby we shall be held; no outward work which you can do will suffice.
Through the resurrection of Christ Jesus.This St. Peter adjoins, in order to explain that faith which rests on the fact that Christ died, descended to hell, and has risen again from the dead. Had He continued subject to death, it would not have advantaged us; but since He has risen and sits at the right hand of God, and suffers this to be proclaimed to us so that we may believe on Him, we have a union with God, and a sure promise, whereby we shall be saved as Noah in the ark. Thus has St. Peter given to the ark a spiritual significance throughout, within which is not flesh and blood, but a good conscience toward God,—and that is faith.
V. 22.Who is gone into heaven, and is on the right hand of God; angels, and authorities, and powers, being made subject unto Him.This he says for the enlightening and strengthening of our faith. For it was necessary that Christ should ascend to heaven and become Lord over all creatures and powers universally, that He may bring us thither, and make us conquerors. This is said for our consolation, that we may know that all powers, whether they be in heaven or earth, must serve and aid us, even death and the devil,—since all must become subservient, and lie at the feet of the Lord Christ. This closes the third chapter. The fourth follows.
V. 1.Forasmuch, then, as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh hath ceased from sin.
St. Peter continues still in the same strain. Just as he hitherto has admonished us generally that we should suffer, if it be the will of God, and has set Christ before us as an example,—so he now confirms it more broadly, and repeats it again, saying, While Christ, who is our captain and head, has suffered in the flesh and presented us an example, (besides that He has ransomed us from our sins,) we also should imitate Him, and prepare ourselves, and put on the same armor. For in the Scriptures the life of the Lord Christ, and especially his suffering, is presented before us in a twofold manner.
Sometimes as a gift, as St. Peter has already exhibited it in the third chapter; and to those first, who are built up and instructed in the faith that we are ransomed, and our sins taken away by the blood of Christ; and so he is a gift and bestowment upon us, which none can receive except by faith. Whereof he speaks where he says, "Christ has once suffered for our sins." That is certainly the grand doctrine, and the most precious one of the Gospel.
Again, Christ is set before us and offered to us as an example and pattern for us to follow. For if we only receive Christ, through faith, as a free gift, we shall go farther and do ourselves as He has done for us, and imitate Him in His whole life and sufferings. In this manner St. Peter presents it here. But he does not speak here particularly of those marks of the love which leads us to befriend our neighbor, and do good, which are called, specifically, good works (for he had said enough of this above), but of such evidences as concern our personal experience, and are of service in strengthening our faith, that sin may be put to death in the flesh, and we thereby become of so much better service to our neighbor. For if I control my body so that it be not lustful, then can I leave my neighbor, his wife or child, at peace; while if I subdue hate and envy, I shall become so much better prepared to be kind and friendly toward my neighbor.
We have repeated often enough already that we are justified through faith, and thus have the Lord Christ as ours; still we must also do good works and show kindness to our neighbor. For we are never entirely purified while we live on earth, and every one still finds in his body evil lusts. The believer indeed prays for the death of sin and the gift of heaven, but is not yet become entirely and completely strong; but as Christ described the Samaritan, who was not yet healed, but was laid under restrictions and directions that he might become sound, so it is also with us. If we believe, then is our sin restrained,—that is, the disease which we have derived from Adam, and we begin to recover. But it is the case, in one more, in another less, that in proportion as one mortifies and subdues the flesh, so much does his faith increase. So that if we have these two things, faith and love, our future experience will be, that we shall continue to drive sin before us till we die.
Therefore St. Peter says,arm yourselves with the same mind;that is, take up a firm purpose, and strengthen yourselves with the mind which you receive from Christ; for, if we are Christians, then must we also say, My Master has suffered and spilt His blood for me, and has died for my sake. Should I then be so base as not to love Him? While the Master runs upon the spears' points in the conflict, how much more should the servant advance with joy? Thus do we awaken a courage such that we press onward, and arm ourselves in our own minds so as joyfully to persevere.
The wordfleshrefers in Scripture not only outwardly to the body, but includes all that is derived from Adam. As when God says, in Gen. vi.: "My Spirit shall not always strive with men, for they also are flesh;" and Isaiah, chap. xl., "All flesh shall see the Salvation of God,"—that is, it shall be revealed for all men. So we also make confession in our own form of faith, "I believe in the resurrection of the flesh," that is, that men shall rise again. So man uniformly throughout is called flesh, as he lives here in this state of being.
The marks of the flesh are carefully recounted, one after another, in Paul's Epistle to the Galatians v., not only the gross carnal works, as lasciviousness, but also the highest and most reckless blasphemies, as idolatry and heresy, which belong not only to the flesh, but to the reason. We must understand, therefore, that man, with his intellectual nature,—and with respect both to that which is inward and that which is outward—that is, the body and spirit,—has the appellation of flesh; and this, because with all his faculties, internal and external, he seeks only that which is carnal, and can serve to gratify the flesh. St. Peter says here, too, that Christ suffered in theflesh, while it is certain that His suffering extended further than to the body merely, for His soul suffered the greatest anguish, as is said by the prophet Isaiah.
In the same way, also, you are to understand that which follows, in the passage before us: "Whoever hath suffered in the flesh hath ceased from sin." For this implies not only such things as the death and the torture of the body, but whatever can work misery to man—whatever he endures through calamity and necessity. For there are many people who are sound in body, and yet inwardly experience much heart-sorrow and anguish. If it comes upon us for Christ's sake, it is serviceable and profitable. For whoever suffers in the flesh (says he) ceases from sin, and therefore the Holy Cross is profitable, that sin may thereby be subdued; since it requires you to mortify lust, envy and hate, and other wickedness. Therefore God has imposed the Holy Cross upon us that He might urge and constrain us to believe, and extend the hand of kindness one to the other. Hereupon it follows: