Phili 4:8, 1Pe 2:12-25, 3:8-11 | Barnes | STEP | Verse 8. Finally, brethren . As for what remains τολοιπον--, as a final counsel or exhortation. Whatsoever things are true . In this exhortation the apostle assumes that there were certain things admitted to be true, and pure, and good, in the world, which had not been directly revealed, or which were commonly regarded as such by the men of the world; and his object is to show them that such things ought to be exhibited by the Christian. Everything that was honest and just towards God and towards men was to be practised by them, and they were in all things to be examples of the highest kind of morality. They were not to exhibit partial virtues; not to perform one set of duties to the neglect or exclusion of others; not to be faithful in their duties to God, and to neglect their duty to men; not to be punctual in their religious rites, and neglectful of the common laws of morality; but they were to do everything that could be regarded as the fair subject of commendation, and that was implied in the highest moral character. The word true refers here to everything that was the reverse of falsehood. They were to be true to their engagements; true to their promises; true in their statements; and true in their friendships. They were to maintain the truth about God; about eternity; about the judgment; and about every man's character. Truth is a representation of things as they are; and they were constantly to live under the correct impression of objects. A man who is false to his engagements, or false in his statements and promises, is one who will always disgrace religion. Whatsoever things are honest . σεμνα. Properly, venerable , reverend ; then honourable, reputable . The word was originally used in relation to the gods, and to the things that pertained to them, as being worthy of honour or veneration. Pussow . As applied to men, it commonly means grave, dignified, worthy of veneration or regard. In the New Testament it is rendered grave in , and , the only places where the word occurs except this; and the noun (σεμνοτης) is rendered honesty in and gravity in . It occurs nowhere else in the New Testament. The word, therefore, does not express precisely what the word honest does with us, as confined to dealings or business transactions, but rather has reference to what was regarded as worthy of reputation or honour; what there was in the customs of society, in the respect due to age and rank, and in the intercourse of the world, that deserved respect or esteem. It includes indeed what is right in the transaction of business, but it embraces also much more, and means that the Christian is to show respect to all the venerable and proper customs of society, when they did not violate conscience or interfere with the law of God. Comp. . Whatsoever things are just . The things which are right between man and man. A Christian should be just in all his dealings. His religion does not exempt him from the strict laws which bind men to the exercise of this virtue, and there is no way by which a professor of religion can do more injury, perhaps, than by injustice and dishonesty in his dealings. It is to be remembered, that the men of the world, in estimating a man's character, affix much more importance to the virtues of justice and honesty than they do to regularity in observing the ordinances of religion; and therefore, if a Christian would make an impression on his fellow-men favourable to religion, it is indispensable that he manifest uncorrupted integrity in his dealings. Whatsoever things are pure . Chaste--in thought, and feeling, and in the intercourse between the sexes. . Whatsoever things are lovely . The word here used means, properly, what is dear to any one; then what is pleasing. Here it means what is amiable--such a temper of mind that one can love it; or such as to be agreeable to others. A Christian should not be sour, crabbed, and irritable in his temper for nothing almost tends so much to injure the cause of religion as a temper always chafed; a brow morose and stern; an eye that is severe and unkind, and a disposition to find fault with everything. And yet it is to be regretted that there are many persons, who make no pretensions to piety, who far surpass many professors of religion in the virtue here commended. A sour and crabbed temper in a professor of religion will undo all the good that he attempts to do. Whatsoever things are of good report . That is, whatsoever is truly reputable in the world at large. There are actions which all men agree in commending, and which in all ages and countries are regarded as virtues. Courtesy, urbanity, kindness, respect for parents, purity between brothers and sisters, are among those virtues--and the Christian should be a pattern and an example in them all. His usefulness depends much more on the cultivation of these virtues than is commonly supposed. If there be any virtue . If there is anything truly virtuous. Paul did not suppose that he had given a full catalogue of the virtues which he would have cultivated. He therefore adds, that if there was anything else that had the nature of true virtue in it, they should be careful to cultivate that also. The Christian should be a pattern and example of every virtue. And if there be any praise . Anything worthy of praise, or that ought to be praised. Think on these things . Let them be the object of your careful attention and study, so as to practise them. Think what they are; think on the obligation to observe them; think on the influence which they would have on the world around you. (f) "true" (1) "honest" "venerable" (g) "honest" (a) "just" (b) "pure" (c) "lovely" (d) "if there be any virtue" (e) "virtue" (f) "praise"

Philippians 4:8

Verse 8. Finally, brethren. As for what remains τολοιπον--, as a final counsel or exhortation.

Whatsoever things are true. In this exhortation the apostle assumes that there were certain things admitted to be true, and pure, and good, in the world, which had not been directly revealed, or which were commonly regarded as such by the men of the world; and his object is to show them that such things ought to be exhibited by the Christian. Everything that was honest and just towards God and towards men was to be practised by them, and they were in all things to be examples of the highest kind of morality. They were not to exhibit partial virtues; not to perform one set of duties to the neglect or exclusion of others; not to be faithful in their duties to God, and to neglect their duty to men; not to be punctual in their religious rites, and neglectful of the common laws of morality; but they were to do everything that could be regarded as the fair subject of commendation, and that was implied in the highest moral character. The word true refers here to everything that was the reverse of falsehood. They were to be true to their engagements; true to their promises; true in their statements; and true in their friendships. They were to maintain the truth about God; about eternity; about the judgment; and about every man's character. Truth is a representation of things as they are; and they were constantly to live under the correct impression of objects. A man who is false to his engagements, or false in his statements and promises, is one who will always disgrace religion.

Whatsoever things are honest. σεμνα. Properly, venerable, reverend; then honourable, reputable. The word was originally used in relation to the gods, and to the things that pertained to them, as being worthy of honour or veneration. Pussow. As applied to men, it commonly means grave, dignified, worthy of veneration or regard. In the New Testament it is rendered grave in 1Timm 3:8,11, and Tit 2:2, the only places where the word occurs except this; and the noun (σεμνοτης) is rendered honesty in 1Timm 2:2 and gravity in 1Timm 3:4, Tit 2:7. It occurs nowhere else in the New Testament. The word, therefore, does not express precisely what the word honest does with us, as confined to dealings or business transactions, but rather has reference to what was regarded as worthy of reputation or honour; what there was in the customs of society, in the respect due to age and rank, and in the intercourse of the world, that deserved respect or esteem. It includes indeed what is right in the transaction of business, but it embraces also much more, and means that the Christian is to show respect to all the venerable and proper customs of society, when they did not violate conscience or interfere with the law of God. Comp. 1Timm 3:7.

Whatsoever things are just. The things which are right between man and man. A Christian should be just in all his dealings. His religion does not exempt him from the strict laws which bind men to the exercise of this virtue, and there is no way by which a professor of religion can do more injury, perhaps, than by injustice and dishonesty in his dealings. It is to be remembered, that the men of the world, in estimating a man's character, affix much more importance to the virtues of justice and honesty than they do to regularity in observing the ordinances of religion; and therefore, if a Christian would make an impression on his fellow-men favourable to religion, it is indispensable that he manifest uncorrupted integrity in his dealings.

Whatsoever things are pure. Chaste--in thought, and feeling, and in the intercourse between the sexes. 1Timm 5:2.

Whatsoever things are lovely. The word here used means, properly, what is dear to any one; then what is pleasing. Here it means what is amiable--such a temper of mind that one can love it; or such as to be agreeable to others. A Christian should not be sour, crabbed, and irritable in his temper for nothing almost tends so much to injure the cause of religion as a temper always chafed; a brow morose and stern; an eye that is severe and unkind, and a disposition to find fault with everything. And yet it is to be regretted that there are many persons, who make no pretensions to piety, who far surpass many professors of religion in the virtue here commended. A sour and crabbed temper in a professor of religion will undo all the good that he attempts to do.

Whatsoever things are of good report. That is, whatsoever is truly reputable in the world at large. There are actions which all men agree in commending, and which in all ages and countries are regarded as virtues. Courtesy, urbanity, kindness, respect for parents, purity between brothers and sisters, are among those virtues--and the Christian should be a pattern and an example in them all. His usefulness depends much more on the cultivation of these virtues than is commonly supposed.

If there be any virtue. If there is anything truly virtuous. Paul did not suppose that he had given a full catalogue of the virtues which he would have cultivated. He therefore adds, that if there was anything else that had the nature of true virtue in it, they should be careful to cultivate that also. The Christian should be a pattern and example of every virtue.

And if there be any praise. Anything worthy of praise, or that ought to be praised.

Think on these things. Let them be the object of your careful attention and study, so as to practise them. Think what they are; think on the obligation to observe them; think on the influence which they would have on the world around you.

(f) "true" Eph 4:25 (1) "honest" "venerable" (g) "honest" 2Cor 8:21 (a) "just" De 16:20, Isa 26:7 (b) "pure" Jas 3:17 (c) "lovely" 1Cor 13 (d) "if there be any virtue" Col 4:5, Heb 11:2 (e) "virtue" 2Pet 1:3,4 (f) "praise" Rom 13:3

1 Peter 2:12-25

Verse 12. Having your conversation honest. Your conduct. Php 1:27. That is, lead upright and consistent lives. Comp. Php 4:8.

Among the Gentiles. The heathen by whom you are surrounded, and who will certainly observe your conduct. 1Thes 4:12, "That ye may walk honestly towards them that are without." Comp. Rom 13:13.

That, whereas they speak against you as evil doers,. Marg., wherein. Gr., ενω--in what; either referring to time, and meaning that at the very time when they speak against you in this manner they may be silenced by seeing your upright lives; or meaning in respect to which--that is, that in respect to the very matters for which they reproach you they may see by your meek and upright conduct that there is really no ground for reproach. Wetstein adopts the former, but the question which is meant is not very important. Bloomfield supposes it to mean inasmuch, whereas. The sentiment is a correct one, whichever interpretation is adopted It should be true that at the very time when the enemies of religion reproach us, they should see that we are actuated by Christian principles, and that in the very matter for which we are reproached we are conscientious and honest.

They may, by your good works, which they shall behold. Gr., "which they shall closely or narrowly inspect." The meaning is, that upon a close and narrow examination, they may see that you are actuated by upright principles, and ultimately be disposed to do you justice. It is to be remembered that the heathen were very little acquainted with the nature of Christianity; and it is known that in the early ages they charged on Christians the most abominable vices, and even accused them of practices at which human nature revolts. The meaning of Peter is, that while they charged these things on Christians, whether from ignorance or malice, they ought so to live as that a more full acquaintance with them, and a closer inspection of their conduct, would disarm their prejudices, and show that their charges were entirely unfounded. The truth taught here is, that our conduct as Christians should be such as to bear the strictest scrutiny; such that the closest examination will lead our enemies to the conviction; that we are upright and honest. This may be done by every Christian; this his religion solemnly requires him to do.

Glorify God. Honour God; that is, that they may be convinced by your conduct of the pure and holy nature of that religion which he has revealed, and be led also to love and worship him. Mt 5:16.

In the day of visitation. Many different opinions have been entertained of the meaning of this phrase, some referring it to the day of judgment; some to times of persecution; some to the destruction of Jerusalem; and some to the time when the gospel was preached among the Gentiles, as a period when God visited them with mercy. The word visitation (επισκοπη,) means the act of visiting or being visited for any purpose, usually with the notion of inspecting conduct, of inflicting punishment, or of conferring favours. Comp. Mt 25:36,43, Lk 1:68,78, 7:16, 19:44. In the sense of visiting for the purpose of punishing, the word is often used in the Septuagint for the Heb. , (pakad,) though there is no instance in which the word is so used in the New Testament, unless it be in the verse before us. The "visitation" here referred to is undoubtedly that of God; and the reference is to some time when he would make a "visitation" to men for some purpose, and when the fact that the Gentiles had narrowly inspected the conduct of Christians would lead them to honour him. The only question is, to what visitation of that kind the apostle referred. The prevailing use of the word in the New Testament would seem to lead us to suppose that the "visitation" referred to was designed to confer favours rather than to inflict punishment, and indeed the word seems to have somewhat of a technical character, and to have been familiarly used by Christians to denote God's coming to men to bless them; to pour out his Spirit upon them; to revive religion. This seems to me to be its meaning here; and, if so, the sense is, that when God appeared among men to accompany the preaching of the gospel with saving power, the result of the observed conduct of Christians would be to lead those around them to honour him by giving up their hearts to him; that is, their consistent lives would be the means of the revival and extension of true religion.

And is it not always so? Is not the pure and holy walk of Christians an occasion of his bending his footsteps down to earth to bless dying sinners, and to scatter spiritual blessings with a liberal hand? Comp. 1Cor 14:24, 1Cor 14:25.

(1) "whereas" "wherein" (e) "good works" Mt 5:16 Verse 13. Submit yourselves to every ordinance of man. Gr., "to every creation of man," (ανθρωπινηκτισει.) The meaning is, to every institution or appointment of man; to wit, of those who are in authority, or who are appointed to administer government. The laws, institutes, and appointments of such a government may be spoken of as the creation of man; that is, as what man makes. Of course, what is here said must be understood with the limitation everywhere implied, that what is ordained by those in authority is not contrary to the law of God. Acts 4:19. On the general duty here enjoined of subjection to civil authority, Rom 13:1-7. For the Lord's sake. Because he has required it, and has intrusted this power to civil rulers. Rom 13:6. Comp. Eph 6:7. Whether it be to the king. It has been commonly supposed that there is reference here to the Roman emperor, who might be called king, because in him the supreme power resided. The common title of the Roman sovereign was, as used by the Greek writers, αυτοκρατωρ, and among the Romans themselves, imperator, (emperor;) but the title king was also given to the sovereign. Jn 19:15, "We have no king but Cesar." Acts 17:7, "And these all do contrary to the decrees of Cesar, saying that there is another king, one Jesus." Peter undoubtedly had particular reference to the Roman emperors, but he uses a general term, which would be applicable to all in whom the supreme power resided, and the injunction here would require submission to such authority, by whatever name it might be called. The meaning is, that we are to be subject to that authority whether exercised by the sovereign in person, or by those who are appointed by him.

As supreme. Not supreme in the sense of being superior to God, or not being subject to him, but in the sense of being over all subordinate officers.

(a) "yourselves" Mt 22:21, Rom 13:1-7 Verse 14. Or unto governors. Subordinate officers, appointed by the chief magistrate, over provinces. Perhaps Roman proconsuls are here particularly intended.

As unto them that are sent by him. By the king, or the Roman emperor. They represent the supreme power.

For the punishment of evil doers. One of the leading ends of government. "The Roman governors had the power of life and death in such conquered provinces as those mentioned in 1Pet 1:1. --Doddridge. Ulpian, the celebrated Roman lawyer, who flourished two hundred years after Christ, thus describes the power of the governors of the Roman provinces: "It is the duty of a good and vigilant president to see to it that his province be peaceable and quiet. And that he ought to make diligent search after sacrilegious persons, robbers, man-stealers, and thieves, and to punish every one according to their guilt." Again, "They who govern whole provinces, have the power of sending to the mines." And again, "The presidents of provinces have the highest authority, next to the emperor." Peter has described the office of the Roman governors in language nearly resembling that of Ulpian. See Lardner's Credibility, (Works, i. 77, edit. 8vo., Lond. 1829.)

And for the praise of them that do well. Praise here stands opposed to punishment, and means commendation, applause, reward. That is, it is a part of their business to reward in a suitable manner those who are upright and virtuous as citizens. This would be by protecting their persons and property; by defending their rights, and, perhaps, by admitting those to share the honours and emoluments of office who showed that they were worthy to be trusted. It is as important a part of the functions of magistracy to protect the innocent, as it is to punish the wicked. Verse 15. For so is the will of God. That is, it is in accordance with the Divine will that in this way you should put them to silence.

That with well doing. By a life of uprightness and benevolence. Ye may put to silence the ignorance of foolish men. Tit 2:8. The reference here is to men who brought charges against Christians, by accusing them of being inimical to the government, or insubordinate, or guilty of crimes. Such charges, it is well known, were often brought against them by their enemies in the early ages of Christianity. Peter says they were brought by foolish men, perhaps using the word foolish in the sense of evil-disposed, or wicked, as it is often used in the Bible. Yet, though there might be malice at the bottom, the charges were really based on ignorance. They were not thoroughly acquainted with the principles of the Christian religion; and the way to meet those charges was to act in every way as became good citizens, and so as "to live them down." One of the best ways o meeting the accusations of our enemies is to lead a life of strict integrity. It is not easy for the wicked to reply to this argument.

(b) "that with" Tit 2:8 Verse 16. As free. That is, they were to consider themselves as freemen, as having a right to liberty. The Jews boasted much of their freedom and regarded it as a birthright privilege that they were free, Jn 8:33. They never willingly acknowledged their subjection to any other power, but claimed it as an elementary idea of their civil constitution that God only was their Sovereign. They were indeed conquered by the Romans, and paid tribute, but they did it because they were compelled to do it, and it was even a question much debated among them whether they should do it or not, Mt 22:17. Josephus has often referred to the fact that the Jews rebelled against the Romans under the plea that they were a free people, and that they were subject only to God. This idea of essential freedom the Jews had when they became Christians, and every thing in Christianity tended to inspire them with the love of liberty, They who were converted to the Christian faith, whether from among the Jews or the Gentiles, were made to feel that they were the children of God; that his law was the supreme rule of their lives; that in the ultimate resort they were subject to him alone; that they were redeemed, and that, therefore, the yoke of bondage could not be properly imposed on them; that God "had made of one blood all nations of men, for to dwell on all the face of the earth," (Acts 17:26;) and that, therefore, they were on a level before him. The meaning here is, that they were not to consider themselves as slaves, or to act as slaves. In their subjection to civil authority they were not to forget that they were freemen in the highest sense, and that liberty was an invaluable blessing. They had been made free by the Son of God, Jn 8:32,36. They were free from sin and condemnation. They acknowledged Christ as their supreme Head, and the whole spirit and tendency of his religion prompted to the exercise of freedom. They were not to submit to the chains of slavery; not to allow their consciences to be bound, or their essential liberty to be interfered with; nor in their subjection to the civil magistrate were they ever to regard themselves otherwise than as freemen. As a matter of fact, Christianity has always been the friend and promoter of liberty. Its influence emancipated the slaves throughout the Roman empire; and all the civil freedom which we enjoy, and which there is in the world, can be traced to the influence of the Christian religion. To spread the gospel in its purity everywhere would be to break every yoke of oppression and bondage, and to make men everywhere free. It is the essential right of every man who is a Christian to be a freeman--to be free to worship God; to read the Bible; to enjoy the avails of his own labour; to train up his children in the way in which he shall deem best; to form his own plans of life, and to pursue his own ends, provided only that he does not interfere with the equal right of others--and every system which prevents this, whether it be that of civil government, of ecclesiastical law, or of domestic slavery, is contrary to the religion of the Saviour.

And not using your liberty for a cloke of maliciousness. Marg., as in Greek, having. Not making your freedom a mere pretext under which to practise all kinds of evil. The word rendered maliciousness κακια--means more than our word maliciousness does; for it denotes evil of any kind, or all kinds. The word maliciousness refers rather to enmity of heart ill-will, an intention to injure. The apostle has reference to an abuse of freedom, which has often occurred. The pretence of those who have acted in this manner has been, that the freedom of the gospel implied deliverance from all kinds of restraint; that they were under no yoke, and bound by no laws; that, being the children of God, they had a right to all kinds of enjoyment and indulgence; that even the moral law ceased to bind them, and that they had a right to make the most of liberty in all respects. Hence they have given themselves up to all sorts of sensual indulgence, claiming exemption from the restraints of morality as well as of civil law, and sinking into the deepest abyss of vice. Not a few have done this who have professed to be Christians; and, occasionally, a fanatical sect now appears who make the freedom which they say Christianity confers a pretext for indulgence in the most base and degrading vices. The apostles saw this tendency in human nature, and in nothing are they more careful than to guard against this abuse.

But as the servants of God. Not free from all restraint; not at liberty to indulge in all things, but bound to serve God in the faithful obedience of his laws. Thus bound to obey and serve him, they could not be at liberty to indulge in those things which would be in violation of his laws, and which would dishonour him. See this sentiment explained 1Cor 7:22; 1Cor 9:21.

(c) "As free" Gal 5:1,13 (1) "not using" "having" Verse 17. Honour all men. That is, show them the respect which is due to them according to their personal worth, and to the rank and office which they sustain. Rom 13:7.

Love the brotherhood. The whole fraternity of Christians, regarded as a band of brothers. The word here used occurs only in this place and in 1Pet 5:9, where it is rendered brethren. The idea expressed here occurs often in the New Testament. Jn 13:34, Jn 13:35.

Fear God, A duty everywhere enjoined in the Bible, as one of the first duties of religion. Comp. Lev 25:17, 24:7, 25:14; Prov 1:7, 3:13, 9:10, 23:17; Rom 3:18; 2Cor 7:1. The word fear, when used to express our duty to God, means that we are to reverence and honour him. Religion, in one aspect, is described as the fear of God; in another, as the love of God; in another, as submission to his will, etc. A holy veneration or fear is always an elementary principle of religion. It is the fear, not so much of punishment as of his disapprobation; not so much the dread of suffering at the dread of doing wrong.

Honour the king. Referring here primarily to the Roman sovereign, but implying that we are always to respect those who have the rule over us. Rom 13:1-7. The doctrine taught in these verses 1Pet 2:13-17 is, that we are faithfully to perform all the relative duties of life. There are duties which we owe to ourselves, which are of importance in their place, and which we are by no means at liberty to neglect. But we also owe duties to our fellow-men, to our Christian brethren, and to those who have the rule over us; and religion, while it is honoured by our faithful performance of our duty to ourselves, is more openly honoured by our performance of our duties to those to whom we sustain important relations in life. Many of the duties which we owe to ourselves are, from the nature of the case, hidden from public observation. All that pertains to the examination of the heart; to our private devotions; to the subjugation of our evil passions; to our individual communion with God, must be concealed from public view. Not so, however, with those duties which pertain to others. In respect to them, we are open to public view. The eye of the world is upon us. The judgment of the world in regard to us is made up from their observation of the manner in which we perform them. If religion fails there, they judge that it fails altogether; and however devout we may be in private, if it is not seen by the world that our religion leads to the faithful performance of the duties which we owe in the various relations of life, it will be regarded as of little value.

(1) "Honour all men" "Esteem" (a) "men" Rom 12:10 (b) "Love" Jn 13:35 (c) "Fear" Ps 111:10 (d) "king" Prov 24:21 Verse 18. Servants, be subject to your masters. On the duty here enjoined, Eph 6:5, seq. The Greek word here used (οικεται) is not the same which is employed in Ephesians, (δουλοι). The word here means properly domestics--those employed about a house, or living in the same house--from οικος, house. These persons might have been slaves, or might not. The word would apply to them, whether they were hired, or whether they were owned as slaves. The word should not and cannot be employed to prove that slavery existed in the churches to which Peter wrote, and still less to prove that he approved of slavery, or regarded it as a good institution. The exhortation here would be, and still is, strictly applicable to any persons employed as domestics, though they had voluntarily hired themselves out to be such. It would be incumbent on them, while they remained in that condition, to perform with fidelity their duties as Christians, and to bear with Christian meekness all the wrongs which they might suffer from those in whose service they were. Those who are hired, and who are under a necessity of "going out to service" for a living, are not always free from hard usage, for there are trials incident to that condition of life which cannot be always avoided. It might be better, in many cases, to bear much than to attempt a change of situation, even though they were entirely at liberty to do so. It must be admitted, however, that the exhortation here will have more force if it is supposed that the reference is to slaves, and there can be no doubt that many of this class were early converted to the Christian faith. The word here rendered masters (δεσποταις) is not the same which is used in Eph 6:5, (κυριοις.) Neither of these words necessarily implies that those who were under them were slaves. The word here used is applicable to the head of a family, whatever may be the condition of those under him. It is frequently applied to God, and to Christ; and it cannot be maintained that those to whom God sustains the relation of δεσποτης, or master, are slaves. Lk 2:29; Acts 4:24, 2Ti 2:21, 2Pet 2:1, Jude 1:4, Rev 6:10. The word, indeed, is one that "might be applied to those who were owners of slaves. If that be the meaning here, it is not said, however, that those to whom it is applied were Christians. It is rather implied that they were pursuing such a course as was inconsistent with real piety. Those who were under them are represented as suffering grievous wrongs.

With all fear. That is, with all proper reverence and respect. Eph 6:6. Not only to the good and gentle, but also to the froward. The word rendered froward (σκολιοις) means properly crooked, bent; then perverse, wicked, unjust, peevish. Any one who is a servant or domestic is liable to be employed in the service of such a master; but while the relation continues, the servant should perform his duty with fidelity, whatever may be the character of the master. Slaves are certainly liable to this; and even those who voluntarily engage as servants to others, cannot always be sure that they will have kind employers. Though the terms used here do not necessarily imply that those to whom the apostle gave this direction were slaves, yet it may be presumed that they probably were, since slavery abounded throughout the Roman empire; but the directions will apply to all who are engaged in the service of others, and are therefore of permanent value. Slavery will, sooner or later, under the influence of the gospel, wholly cease in the world, and instructions addressed to masters and slaves will have no permanent value; but it will always be true that there will be those employed as domestics, and it is the duty of all who are thus engaged to evince true fidelity and a Christian spirit themselves, whatever may be the character of their employers.

(e) "Servants" Eph 6:5 Verse 19. For this is thank-worthy. Marg., thank. Gr., "This is grace," (χαρις.) Doddridge renders the expression, "This is graceful indeed." Various interpretations of this expression have been proposed; but the meaning evidently is, that it is acceptable to God, (1Pet 2:20, "this is acceptable to God "χαριςπαραθεω-) that is, this will be regarded by him with favour. It does not mean that it was worthy of thanks, or that God would thank them for doing it, (comp. Lk 17:9,10;) but that such conduct would meet with his approbation.

If a man for conscience toward God. If, in the conscientious discharge of his duty, or if, in the endurance of this wrong, he regards himself as serving God. That is, if he feels that God, by his providence, has placed him in the circumstances in which he is, and that it is a duty which he owes to him to bear every trial incident to that condition with a submissive spirit. If he does this, he will evince the true nature of religion, and will be graciously accepted of God.

Endure grief. That is, endure that which is fitted to produce grief, or that which is wrong.

Suffering wrongfully. Suffering injury, or where there is injustice, (πασχωναδικως.) This, though a general remark, has particular reference to servants, and to their duty in the relation which they sustain to their masters. In view of what is here said, we may remark,

(1.) that if this has reference to slaves, as has been usually supposed, it proves that they are very liable to be abused; that they have little or no security against being wronged; and that it was a special and very desirable characteristic of those who were in that condition, to be able to bear wrong with a proper spirit. It is impossible so to modify slavery that this shall not be the case; for the whole system is one of oppression, and there can be nothing that shall effectually secure the slave from being ill-treated.

(2.) It would follow from this passage, if this refers to slavery, that that is a very hard and undesirable condition of life; for that is a very undesirable condition where the principal virtue, which they who are in it are required to exercise, is patience under wrongs. Such a condition cannot be in accordance with the gospel, and cannot be designed by God to be permanent. The relation of parent and child is never thus represented. It is never said or implied in the Scriptures that the principal virtue to which children are exhorted is patience under wrongs; nor, in addressing them, is it ever supposed that the most prominent thing in their condition is, that they would need the exercise of such patience.

(3.) It is acceptable to God, if we bear wrong with a proper spirit, from whatever quarter it may come. Our proper business in life is, to do the will of God; to evince the right spirit however others may treat us; and to show, even under excessive wrong, the sustaining power and the excellence of true religion. Each one who is oppressed and wronged, therefore, has an eminent opportunity to show a spirit which will honour the gospel; and the slave and the martyr may do more to honour the gospel than if they were both permitted to enjoy liberty and life undisturbed.

(1) "this is thank-worthy" "thank" Lk 6:32 (*) "thank-worthy" "well-pleasing" Verse 20. For what glory is it. What honour or credit would it be.

If, when ye be buffeted for your faults. That is, if you are punished when you deserve it, The word buffet (κολαφιζω) means, to strike with the fist; and then to strike in any way; to maltreat, Mt 26:67, Mk 14:65, 1Cor 4:11, 2Cor 12:7, Perhaps there may be a reference here to the manner in which servants were commonly treated, or the kind of punishment to which they were exposed. They would be likely to be struck in sudden anger, either by the hand, or by anything that was accessible, The word rendered "for your faults," is sinning, (αμαρτανοντες,) That is, "if being guilty of an offence, or having done wrong." The idea is, that if they were justly punished, and should take it patiently, there would be no credit or honour in it,

Ye shall take it patiently. "If, even then, you evince an uncomplaining spirit, and bear it with the utmost calmness and patience, it would be regarded as comparatively no virtue, and as entitling you to no honour. The feeling of all who saw it would be that you deserved it, and there would be nothing to excite their sympathy or compassion. The patience evinced might indeed be as great as in the other ease, but there would be the feeling that you deleted all that you received, and the spirit evinced in that ease could not be regarded as entitled to any particular praise. If your masters are inflicting on you only what you deserve, it would be in the highest degree shameful for you to rise up against them, and resist them, for it would be only adding to the wrong which you had already done:" The expression here is, doubtless, to be understood comparatively. The meaning is not that absolutely there would be no more credit due to one who should bear his punishment patiently when he had done wrong, than if he had met it with resistance and murmuring; but that there is very little credit in that compared with the patience which an innocent person evinces, who, from regard to the will of God, and by control over all the natural feelings of resentment, meekly endures wrong. This expresses the common feeling of our nature. We attribute no particular credit to one who submits to a just punishment even with a calm temper. We feel that it would be wrong in the highest degree for him to do otherwise. So it is when calamities are brought on a man on account of his sins. If it is seen to be the fruit of intemperance or crime, we do not feel that there is any great virtue exhibited if he bears it with a calm temper. But if he is overwhelmed with calamity when it seems to have no particular connexion with his sins, or to be a punishment for any particular fault; if he suffers at the hand of man, where there is manifest injustice done him, and yet evinces a calm, submissive, and meek temper, we feel that in such cases there is eminent virtue.

This is acceptable with God. Marg., as in 1Pet 2:19, thank. It is that which is agreeable to him, or with which he is pleased.

(a) "this" Mt 5:10-12 (2) "is acceptable" or "thank" Lk 6:32 Verse 21. For even hereunto were ye called. Such a spirit is required by the very nature of your Christian vocation; you were called into the church in order that you might evince it. 1Thes 3:3.

Because Christ also suffered for us. Marg., "Some read, for you." The latest editions of the Greek Testament adopt the reading "for you." The sense, however, is not essentially varied. The object is, to hold up the example of Christ to those who were called to suffer, and to say to them that they should bear their trials in the same spirit that he evinced in his. Php 3:10.

Leaving us an example. The apostle does not say that this was the only object for which Christ suffered, but that it was an object, and an important one. The word rendered example (υπογραμμον) occurs nowhere else in the New Testament. It means properly a writing copy, such as is set for children; or an outline or sketch for a painter to fill up; and then, in general, an example, a pattern for imitation.

That ye should follow his steps. That we should follow him, as if we trod exactly along behind him, and should place our feet precisely where his were. The meaning is, that there should be the closest imitation or resemblance. The things in which we are to imitate him are specified in the following verses.

(b) "hereunto" Mt 16:24 (3) "suffered for us" "Some copies read for you" (c) "follow his steps" 1Jn 3:16, Rev 12:11 Verse 22. Who did no sin. Who was in all respects perfectly holy. There is an allusion here to Isa 53:9; and the sense is, that he was entirely innocent, and that he suffered without having committed any crime. In this connexion the meaning is, that we are to be careful that, if we suffer, it should be without committing any crime, We should so live, as the Saviour did, as not to deserve to be punished, and thus only shall we entirely follow his example. It is as much our duty to live so as not to deserve the reproaches of others, as it is to bear them with patience when we are called to suffer them. The first thing in regard to hard treatment from others, is to live that there shall be no just occasion for it; the next is, if reproaches come upon us when we have not deserved them, to bear them as the Saviour did. If he suffered unjustly, we should esteem it to be no strange thing that we should; if he bore the injuries done him with meekness, we should learn that it is possible for us to do it also; and should learn also that we have not the spirit of his religion unless we actually do it. On the expression here used, Isa 53:9; Heb 7:26.

Neither was guile found in his mouth. There was no deceit, hypocrisy, or insincerity, he was in all respects what he professed to be, and he imposed on no one by any false and unfounded claim. All this has reference to the time when the Saviour was put to death; and the sense is, that though he was condemned as an impostor, yet that the charge was wholly unfounded. As in his whole life before he was perfectly sincere, so he was eminently on that solemn occasion.

(1) "committed himself" "his cause" (a) "judgeth" Lk 23:46 Verse 23. Who, when he was reviled, reviled not again. He did not use harsh and opprobrious words in return for those which he received.

(1.) He was reviled, he was accused of being a seditious man; spoken of as a deceiver; charged with being in league with Beelzebub, the "prince of the devils ;" and condemned as a blasphemer against God. This was done

(a.) by the great and the influential of the land;

(b.) in the most public manner;

(c.) with a design to alienate his friends from him;

(d.) with most cutting and severe sarcasm and irony; and

(e.) in reference to everything that would most affect a man of delicate and tender sensibility.

(2.) He did not revile those who had reproached him. He asked that justice might be done. He demanded that if he had spoken evil, they should bear witness of the evil; but beyond that he did not go. He used no harsh language, He showed no anger. He called for no revenge. He prayed that they might be forgiven, He calmly stood and bore it all, for he came to endure all kinds of suffering in order that he might set us an example, and make an atonement for our sins.

When he suffered, he threatened not. That is, when he suffered injustice from others, in his trial and in his death, he did not threaten punishment. He did not call down the wrath of heaven. He did not even predict that they would be punished; he expressed no wish that they should be.

But committed himself to him that judgeth righteously. Marg., his cause. The sense is much the same. The meaning is, that he committed his cause, his name, his interests, the whole case, to God. The meaning of the phrase "that judgeth righteously" here is, that God would do him exact justice. Though wronged by men, he felt assured that he would do right. He would rescue his name from these reproaches; he would give him the honour in the world which he deserved; and he would bring upon those who had wronged him all that was necessary in order to show his disapprobation of what they had done, and all that would be necessary to give the highest support to the cause of virtue. Comp Lk 23:46. This is the example which is set before us when we are wronged. The whole example embraces these points:

(1.) We should see to it that we ourselves are guiltless in the matter: for which we are reproached or accused. Before we fancy that we are suffering as Christ did, we should be sure that our lives are such. as not to deserve reproach. We cannot indeed hope to be as pure in all things as he was; but we may so live that if we are reproached and reviled we may be certain that it is not for any wrong that we have done to others, or that we do not deserve it from our fellowmen. (2.) When we are reproached and reviled, we should feel that we were called to this by our profession; that it was one of the things which we were taught to expect when we became Christians; that it is what the prophets and apostles endured, and what the Master himself suffered in an eminent degree; and that if we meet with the scorn of the great, the gay, the rich, the powerful, it is no more than the Saviour did, and no more than we have been taught to expect will be our portion. It may be well, too, to remember our unworthiness; and to reflect, that though we have done no wrong to the individual who reviles us, yet that we are sinners, and that such reproaches may not be a useless admonisher of our being guilty before God. So David felt when reproached by Shimei: "So let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?" 2Sam 16:10.

(3.) When this occurs, we should calmly and confidently commit our cause to God. Our name, our character, our influence, our reputation, while living and after we are dead, we should leave entirely with him. We should not seek nor desire revenge. We should not call down the wrath of God on our persecutors and slanderers. We should calmly fed that God win give us the measure of reputation which we ought to have in the world, and that he will suffer no ultimate injustice to be done us. "Commit thy way unto the Lord; trust also in him, and he shall bring it to pass; and he shall bring forth thy righteousness as the light, and thy judgment as the noon-day," Ps 37:5,6. The Latin Vulgate has here, "But he committed himself to him who judged him unjustly," judieanti se injuste; that is, to Pontius pilate, meaning that he left himself in his hands, though he knew that the sentence was unjust. But there is no authority for this in the Greek, and this is one of the instances in which that version departs from the original.

(1) "committed himself" "his cause" Verse 24. Who his own self. Heb 1:3, on the phrase "when he had by himself purged our sins." The meaning is, that he did it in his own proper person; he did not make expiation by offering a bloody victim, but was himself the sacrifice.

Bare our sins. There is an allusion here undoubtedly to Isa 53:4,12. See the meaning of the phrase "to bear sins" fully considered in the Notes on those places. As this cannot mean that Christ so took upon himself the sins of men as to become himself a sinner, it must mean that he put himself in the place of sinners, and bore that which those sins deserved; that is, that he endured in his own person that which, if it had been inflicted on the sinner himself, would have been a proper expression of the Divine displeasure against sin, or would have been a proper punishment for sin. 2Cor 5:21. He was treated as if he had been a sinner, in order that we might be treated as if we had not sinned; that is, as if we were righteous. There is no other way in which we can conceive that one bears the sins of another. They cannot be literally transferred to another; and all that can be meant is, that he should take the consequences on himself, and suffer as if he had committed the transgressions himself.

In his own body. This alludes undoubtedly to his sufferings. The sufferings which he endured on the cross were such as if he had been guilty; that is, he was treated as he would have been if he had been a sinner. He was treated as a malefactor; crucified as those most guilty were; endured the same kind of bodily pain that the guilty do who are punished for their own sins; and passed through mental sorrows strongly resembling --as much so as the case admitted of--what the guilty themselves experience when they are left to distressing anguish of mind, and are abandoned by God. The sufferings of the Saviour were in all respects made as nearly like the sufferings of the most guilty, as the sufferings of a perfectly, innocent being could be.

On the tree. Marg., "to the tree. Gr., επιτοξυλον. The meaning is rather, as in the text, that while himself on the cross, he bore the sorrows which our sins deserved. It does not mean that he conveyed our sorrows there, but that while there he suffered under the intolerable burden, and was by that burden crushed in death. The phrase "on the tree," literally "on the wood," means the cross. The same Greek word is used in Acts 5:30, 10:39, 13:29, Gal 3:13, as applicable to the cross, in all of which places it is rendered tree.

That we, being dead to sins. In virtue of his having thus been suspended on a cross; that is, his being put to death as an atoning sacrifice was the means by which we become dead to sin, and live to God. The phrase "being dead to sins" is, in the original, ταιςαμαρτιαις απογενομενοι, literally, "to be absent from sins." The Greek word was probably used (by an euphemism) to denote to die, that is, to be absent from the world, This is a milder and less repulsive word than to say to die. It is not elsewhere used in the New Testament. The meaning is, that we being effectually separated from sin--that is, being so that it no longer influences us--should live unto God. We are to be, in regard to sin, as if we were dead; and it is to have no more influence over us than if we were in our graves. Rom 6:2-7. The means by which this is brought about is the death of Christ, Rom 6:8; for as he died literally on the cross on account of our sins, the effect has been to lead us to see the evil of transgression, and to lead new and holy lives.

Should live unto righteousness. Though dead in respect to sin, yet we have real life in another, respect. We are made alive unto God, to righteousness, to true holiness. Rom 6:11; Gal 2:20.

By whose stripes. This is taken from Isa 53:5. See it explained in the Notes on that verse. The word rendered stripes (μωλωπι) means, properly, the livid and swollen mark of a blow; the mark designated by us when we use the expression "black and blue." It is not properly a bloody wound, but that made by pinching, beating, scourging. The idea seems to be that the Saviour was scourged or whipped; and that the effect on us is the same in producing spiritual healing, or in recovering us from our faults, as if we had been scourged ourselves. By faith we see the bruises inflicted on him, the black and blue spots made by beating; we remember that they were on account of our sins, and not for his; and the effect in reclaiming us is the same as if they had been inflicted on us.

Ye were healed. Sin is often spoken of as a disease, and redemption from it as a restoration from a deadly malady. See this explained in the Isa 53:5.

(b) "bare" Isa 53:4 (2) "on" "to" (c) "unto righteousness" Rom 6:11 (d) "stripes" Isa 53:5,6 Verse 25. For ye were as sheep going astray. Here also is an allusion to Isa 53:6, "All we like sheep have gone astray." See Notes on that verse. The figure is plain. We were like a flock without a shepherd. We had wandered far away from the true fold, and were following our own paths. We were without a protector, and were exposed to every kind of danger. This aptly and forcibly expresses the condition of the whole race before God recovers men by the plan of salvation. A flock thus wandering without a shepherd, conductor, or guide, is in a most pitiable condition; and so was man in his wanderings before he was sought out and brought back to the true fold by the great Shepherd.

But are now returned unto the Shepherd and Bishop of your souls. To Christ, who thus came to seek and save those who were lost. He is often called a Shepherd. Jn 10:1, seq. The word rendered bishop, (επισκοπος) means overseer. It may be applied to one who inspects or oversees anything, as public works, or the execution of treaties; to anyone who is an inspector of wares offered for sale; or, in general, to any one who is a superintendent. It is applied in the New Testament to those who are appointed to watch over the interests of the church, and especially to the officers of the church. Here it is applied to the Lord Jesus as the great Guardian and Superintendent of his church; and the title of Universal Bishop belongs to him alone.

(a) "astray" Ps 119:176 (b) "Shepherd" Eze 34:22, Jn 10:11-16 (*) "Bishop" "Overseer" -------------------------------------------------------------------------

REMARKS

In the conclusion of this chapter we may remark:--

(1.) That there is something very beautiful in the expression, "Bishop of souls." It implies that the soul is the peculiar care of the Saviour; that it is the object of his special interest; and that it is of great value--so great that it is that which mainly deserves regard. He is the Bishop of the soul in a sense quite distinct from any care which he manifests for the body. That too, in the proper way, is the object of his care; but that has no importance compared with the soul. Our care is principally employed in respect to the body; the care of the Redeemer has especial reference to the soul.

(2.) It follows that the welfare of the soul may be committed to him with confidence. It is the object of his special guardianship, and he will not be unfaithful to the trust reposed in him. There is nothing more safe than the human soul is when it is committed in faith to the keeping of the Son of God. Comp. 2Ti 1:12.

(3.) As, therefore, he has shown his regard for us in seeking us when we were wandering and lost; as he came on the kind and benevolent errand to find us and bring us back to himself, let us show our gratitude to him by resolving to wander no more. As we regard our own safety and happiness, let us commit ourselves to him as our great Shepherd, to follow where he leads us, and to be ever under his pastoral inspection. We had all wandered away. We had gone where there was no happiness and no protector. We had no one to provide for us, to care for us, to pity us. We were exposed to certain ruin. In that state he pitied us, sought us out, brought us back. If we had remained where we were, or had gone farther in our wanderings, we should have gone certainly to destruction. He has sought us out; he has led us back; he has taken us under his own protection and guidance; and we shall be safe as long as we follow where he leads, and no longer. To him then, a Shepherd who never forsakes his flock, let us at all times commit ourselves, following where he leads, feeling that under him our great interests are secure.

(4.) We may learn from this chapter, indeed, as we may from every other part of the New Testament, that in doing this we may be called to suffer. We may be reproached and reviled as the great Shepherd himself was. We may become the objects of public scorn on account of our devoted attachment to him. We may suffer in name, in feeling, in property, in our business, by our honest attachment to the principles of his gospel. Many who are his followers may be in circumstances of poverty or oppression. They may be held in bondage; they may be deprived of their rights; they may feel that their lot in life is a hard one, and that the world seems to have conspired against them to do them wrong; but let us in all these circumstances look to Him "who made himself of no reputation, and took upon him the form of a servant, and became obedient unto death, even the death of the cross," (Php 2:7,8;) and let us remember that it is "enough for the disciple that he be as his master, and the servant as his lord," Mt 10:25. In view of the example of our Master, and of all the promises of support in the Bible, let us bear with patience all the trims of life, whether arising: from poverty, an humble condition, or the reproaches of a wicked world. Our trials will soon be ended; and soon, under the direction of the "Shepherd and Bishop of souls," we shall be brought to a world where trials and sorrows are unknown.

(5.) In our trials here, let it be our main object so to live that our sufferings shall not be on account of our own faults. 2Pet 2:19-22. Our Saviour so lived. He was persecuted, reviled, mocked, condemned to die. But it was for no fault of his. In all his varied and prolonged sufferings, he had the ever abiding consciousness that he was innocent; he had the firm conviction that it would yet be seen and confessed by all the world that he was "holy, harmless, undefiled," 1Pet 2:23. His were not the sufferings produced by a guilty conscience, or by the recollection that he had wronged any one. So, if we must suffer, let our trials come upon us. Be it our first aim to have a conscience void of offence, to wrong no one, to give no occasion for reproaches and revilings, to do our duty faithfully to God and to men. Then, if trials come, we shall feel that, we suffer as our Master did; and then we may, as he did, commit our cause "to him that judgeth righteously," assured that in due time "he will bring forth our righteousness as the light, and our judgment as the noon-day," Ps 37:6.

1 Peter 3:8-11

Verse 8. Finally. As the last direction, or as general counsel in reference to your conduct in all the relations of life. The apostle had specified most of the important relations which Christians sustain, (1Pet 2:13-25, 3:1-7;) and he now gives a general direction in regard to their conduct in all those relations.

Be ye all of one mind. Rom 12:16. The word here used (ομοφρων) does not elsewhere occur in the New Testament. It means, of the same mind; like-minded; and the object is to secure harmony in their views and feelings. Having compassion one of another. Sympathizing, (συμπαθεις;) entering into one another's feelings, and evincing a regard for each other's welfare. Rom 12:15. Comp. 1Cor 12:26, Jn 11:35. The Greek word here used does not elsewhere occur in the New Testament. It describes that state of mind which exists when we enter into the feelings of others as if they were our own, as the different parts of the body are affected by that which affects one. 1Cor 12:26.

Love as brethren. Marg., loving to the; i.e., the brethren. The Greek word (φιλαδελφος) does not elsewhere occur in the New Testament. It means loving one's brethren; that is, loving each other as Christian brethren.--Rob. Lex. Thus it enforces the duty so often enjoined in the New Testament, that of love to Christians as brethren of the same family. Rom 12:10. Comp. Heb 13:1, Jn 13:34.

Be pitiful. The word here used (ευσπλαγχνος) occurs nowhere else in the New Testament, except in Eph 4:32, where it is rendered tender-hearted. See Notes on that verse.

Be courteous. This word also (φιλοφρων) occurs nowhere else in the New Testament. It means friendly-minded, kind, courteous. Later editions of the New Testament, instead of this, read (ταπεινοφρονες) of a lowly or humble mind. See Hahn. The sense is not materially varied. In the one word, the idea of friendliness is the one that prevails; in the other, that of humility. Christianity requires both of these virtues, and either word enforces an important injunction. The authority is in favour of the latter reading; and though Christianity requires that we should be courteous and gentlemanly in our treatment of others, this text can hardly be relied on as a proof-text of that point.

(a) "one mind" Rom 12:16 (1) "of another" "loving to the" (b) "love" 1Jn 3:18 Verse 9. Not rendering evil for evil. Mt 5:39 Mt 5:44; Rom 12:17.

Or railing for railing. 1Timm 6:4. Comp. Mk 15:29, Lk 23:39.

But contrariwise blessing. In a spirit contrary to this. Mt 5:44.

Knowing that ye are thereunto called, that ye should inherit a blessing. "Knowing that you were called to be Christians in order that you should obtain a blessing infinite and eternal in the heavens. Expecting such a blessing yourselves, you should be ready to scatter blessings on all others. You should be ready to bear all their reproaches, and even to wish them well. The hope of eternal life should make your minds calm; and the prospect that you are to be so exalted in heaven should fill your hearts with benignity and love." There is nothing which is better fitted to cause our hearts to overflow with benignity, to make us ready to forgave all others when they forgive us, than the hope of salvation. Cherishing such a hope ourselves, we cannot but wish that all others may share it, and this will lead us to wish for them every blessing. A man who has a hope of heaven should abound in every virtue, and show that he is a sincere well-wisher of the race. Why should one who expects soon to be in heaven harbour malice in his bosom? Why should he wish to injure a fellow-worm? How can he?

(c) "rendering evil for evil" Mt 5:44, Eph 4:32. Verse 10. For he that will love life. Or., "He willing, (θελων,) or that wills to love life." It implies that there is some positive desire to live; some active wish that life should be prolonged. This whole passage 1Pet 3:10-12 is taken, with some slight variations, from Ps 34:12-16. In the Psalm this expression is, "What man is he that desireth life, and loveth many days, that he may see good?" The sense is substantially the same. It is implied here that it is right to love life, and to desire many days. The desire of this is referred to by the psalmist and by the apostle, without any expression of disapprobation, and the way is shown by which length of days may be secured. Life is a blessing; a precious gift of God. We are taught so to regard it by the instinctive feelings of our nature; for we are so made as to love it, and to dread its extinction. Though we should be prepared to resign it when God commands, yet there are important reasons why we should desire to live. Among them are the following:

(1.) Because, as already intimated, life, as such, is to be regarded as a blessing. We instinctively shrink back from death, as one of the greatest evils; we shudder at the thought of annihilation. It is not wrong to love that, in proper degree, which, by our very nature, we are prompted to love; and we are but acting out one of the universal laws which our Creator has impressed on us, when, with proper submission to his will, we seek to lengthen out our days as far as possible.

(2.) That we may see the works of God, and survey the wonders of his hand on earth. The world is full of wonders, evincing the wisdom and goodness of the Deity; and the longest life, nay, many such lives as are allotted to us here, could be well employed in studying his works and ways.

(3.) That we may make preparation for eternity. Man may, indeed, make preparation in a very brief period; but the longest life is not too much to examine and settle the question whether we have a well-founded hope of heaven. If man had nothing else to do, the longest life could be well employed in inquiries that grow out of the question whether we are fitted for the world to come. In the possibility, too, of being deceived, and in view of the awful consequences that will result from deception, it is desirable that length of days should be given us that we may bring the subject to the severest test, and so determine it, that we may go sure to the changeless world.

(4.) That we may do good to others. We may, indeed, do good in another world; but there are ways of doing good which are probably confined to this. What good we may do hereafter to the inhabitants of distant worlds, or what ministrations, in company with angels, or without them, we may exercise towards the friends of God on earth after we leave it, we do not know; but there are certain things which we are morally certain we shall not be permitted to do in the future world. We shall not

(a.) personally labour for the salvation of sinners, by conversation and other direct efforts;

(b.) we shall not illustrate the influence of religion by example in sustaining us in trials, subduing and controlling our passions, and making us dead to the world;

(c.) we shall not be permitted to pray for our impenitent friends and kindred, as we may now;

(d.) we shall not have the opportunity of contributing of our substance for the spread of the gospel, or of going personally to preach the gospel to the perishing;

(e.) we shall not be employed in instructing the ignorant, in advocating the cause of the oppressed and the wronged, in seeking to remove the fetters from the slave, in dispensing mercy to the insane, or in visiting the prisoner in his lonely cell;

(f.) we shall not have it in our power to address a kind word to an impenitent child, or seek to guide him in paths of truth, purity, and salvation. What we can do personally and directly for the salvation of others is to be done in this world; and, considering how much there is to be done, and how useful life may be on the earth, it is an object which we should desire, that our days may be lengthened out, and should use all proper means that it may be done. While we should ever be ready and willing to depart when God calls us to go; while we should not wish to linger on these mortal shores beyond the time when we may be useful to others, yet, as long as he permits us to live, we should regard life as a blessing, and should pray that, if it be his will, we may not be cut down in the midst of our way. "Love not thy life, nor hate; but what thou livest

Live well; here long, or short, permit to heaven."

Paradise Lost.

And see good days. In the Psalm (Ps 34:12) this is, "and loveth many days, that he may see good." The quotation by Peter throughout the passage is taken from the Septuagint, excepting that there is a change of the person from the second to the third: in the psalm, e.g., "refrain thy tongue from evil," etc.; in the quotation, "let him refrain his tongue from evil," etc. "Good days" are prosperous days; happy days; days of usefulness; days in which we may be respected and loved. Let him refrain his tongue from evil. The general meaning of all that is said here is, "let him lead an upright and pious life; doing evil to no one, but seeking the good of all men." To refrain the tongue from evil, is to avoid all slander, falsehood, obscenity, and profaneness, and to abstain from uttering erroneous and false opinions. Comp. Jas 1:26, 3:2.

And his lips that they speak no guile. No deceit; nothing that will lead others astray. The words should be an exact representation of the truth, Rosenmuller quotes a passage from the Hebrew book Musar, which may be not an inappropriate illustration of this: "A certain Assyrian wandering through the city, cried and said, 'Who will receive the elixir of life?' The daughter of Rabbi Jodus heard him, and went and told her father. 'Call him in,' said he. When he came in, Rabbi Jannei said to him, 'What is that elixir of life which thou art selling?' He said to him, 'Is it not written, What man is he that desireth life, and loveth days that he may see good? Keep thy tongue from evil, and thy lips that they speak no guile. Lo, this is the elixir of life which is in the mouth of a man!'"

(d) "he that will love" Ps 34:12 Verse 11. Let him eschew evil. Let him avoid all evil. Comp. Job 1:1.

And do good. In any and every way; by endeavouring to promote the happiness of all. Comp. Gal 6:10.

Let him seek peace, and ensue it. Follow it; that is, practise it. Mt 5:9; Rom 12:18. The meaning is, that a peaceful spirit will contribute to length of days.

(1.) A peaceful spirit--a calm, serene, and equal temper of mind--is favourable to health, avoiding those corroding and distracting passions which do so much to wear out the physical energies of the frame; and

(2.) such a spirit will preserve us from those contentions and strifes to which so many owe their death. Let any one reflect on the numbers that are killed in duels, in battles, and in brawls, and he will have no difficulty in seeing how a peaceful spirit will contribute to length of days.

(*) "eschew" "avoid"