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