Though they are not of the world they are in the world and must submit to all the institutions which God has appointed for its orderly governance. The state, the household, the family are all intended to be earthly copies of divine ideals. As citizens they must honour the Emperor and magistrates, Christian liberty must not be misused as a cloak for social or political anarchy. They are only free because they are God's bondslaves. As such they must give all men their due honour, and towards their brethren in Christ this means love. worship the Emperor, reverent fear of God in no way excludes but rather demands honour to the Emperor (ii. 13-17). Though they can no longer As members of an earthly household the fear of God should prompt servants to submit to their masters, even though they may be unreasonable and awkward to deal with. To suffer injustice with patience will win God's verdict of "well done." It is the path which the Master trod and the servant is called to tread in His steps (ii. 18-22). As members of an earthly home wives should submit to their husbands even though they are still heathen. The spectacle of a Christian wife's chaste conduct is a more potent force than argument to win her husband to the cause of Christ. Instead of outward finery the wife's truest adornment is a meek and quiet spirit. If they claim to have proved themselves true daughters of Sarah they must imitate her submission. The saintly women of old owed their charm to their persistence in well-doing, undisturbed by any excited exhibition of panic (iii. 1-6). But such submissive conduct on the part of the wife involves a corresponding duty on the part of a Christian husband. Husband and wife not only share an earthly home but are also co-heirs of the gift of life. Both are "chosen vessels" of God, but the wife is cast in a more fragile mould and therefore needs to be treated with the greater honour. Conjugal intercourse must be based upon this conception, otherwise the blessing promised to united prayer will be curtailed (iii. 7). Besides such particular duties there are obligations binding upon all Christians alike. Unanimity, sympathy, love as brethren, tenderness, humility should be the characteristics of the Christian society. There should be no spirit of retaliation of "evil for evil, or reviling for reviling." Rather curses should be met with blessings, for blessing is the special inheritance to which Christians are called. The allusion to evil and reviling suggests advice as to how it may be avoided by devoted well-doing (iii. 13). But if, in spite of all their efforts, Christians are called upon to suffer for righteousness' sake they must not be panic-stricken. If only they keep the presence of Christ as their Master enshrined in their hearts, they will silence their revilers by living Christ-like lives, and must be ready to answer for their faith with meekness and reverent fear. Suffering should be faced in the same spirit with which Christ met His sufferings in the flesh (iv. 1). Their past career of heathen profligacy has been all too long. The remainder of their earthly life must be regulated by the will of God and not by the wayward desires of man (iv. 2). Christians should live in watchfulness and soberminded prayer because the end of all things is approaching. Above all their love towards one another should never be relaxed (iv. 7 f.). They are stewards whom God has entrusted with varied gifts to be used in His service. Claims upon their hospitality should be met without a murmur. Those who have gifts of utterance must remember that their message is not their own but God's. Those whose duty it is to minister must do their work with all the strength that God gives them (iv. 10f.). In c. v. St Peter gives a special message to the Presbyters. He bids them shepherd God's flock not under a sense of compulsion or with any sordid mercenary motives but willingly and gladly, not domineering over those entrusted to their care but leading them by their example (v. 1-4). Those who are junior in age or office should humbly submit to their seniors. In short all Christians should gird themselves with humility in their relations towards each other, and above all in their attitude towards God, humbly submitting to whatever discipline of suffering He may impose upon them. To be anxious and worried is to distrust God's loving care (v. 5—7). (c) The present trials of Christians. In i. 7 the varied trials through which Christians have to pass are described as the smelting fire to test the purity of their faith. In ii. 12 Christians are liable to be denounced as malefactors. In ii. 18 servants who suffer wrongfully are to bear it patiently. By so doing they may imitate Christ's example and follow in His steps. In iii. 9 Christians are to meet revilings with blessings. (iii. 13) Zealous devotion to what is good will probably spare them from injury, but if they should be required to suffer for righteousness' sake it is a blessed thing. If only they maintain a good conscience by persistent good conduct they may shame their maligners into silence. But if God's will should require them to suffer it is far better to suffer for well-doing than for evil-doing. Let them consider the sufferings of Christ. His death was: (a) The termination of sin once and for all (åraέ). (b) The opportunity for new and wider service. By dying He was able to win access to God for the Gentiles (vμâs). Set free by death His human spirit was quickened for new activity in the world of spirits. He went and preached to the spirits in prison. (c) It was the prelude to glory. He who then suffered and died is now seated at the right hand of God, supreme over angels, principalities and powers. (iv. 1) Christians should therefore face sufferings in the flesh, armed with the same conceptions which enabled Christ to endure the Cross and despise the shame. They should regard suffering in the flesh as a means of terminating the old regime of sin and fleshly life, to live a new life unto God in the spirit. In iv. 12 St Peter again reminds his readers that sufferings are a smelting fire to test their faith and character. They must not therefore be regarded as a strange misfortune happening by chance. It should be a matter of joy to have fellowship in Christ's sufferings in order that they may have exultant joy at the revelation of His glory. To be reproached in the name of Christ is a blessed thing for it means that the spirit of that "glory" is already resting upon them. The process of judgment is already beginning and it starts with God's own household first. Even in these initial stages of judgment the process by which the righteous are judged and saved is a painful one, but how far more terrible will the final stages be when the ungodly and sinners are dealt with. Those who suffer according to God's will should commit their lives to Him, as to a faithful Creator, who may be trusted to deal justly with His own handiwork. In v. 6-10 Christians should submit humbly to God's hand in patiently enduring suffering. In one sense their sufferings are the work of Satan, for he employs them to try and devour his prey by inducing Christians to give way. But in another sense they are the accomplishment of a divine purpose of loving favour, and that same purpose is being accomplished in the Christian brotherhood in other parts of the world. In calling His children to His eternal glory in Christ God requires them to pass through a brief period of suffering, and He will provide them with what is necessary to refit, stablish and strengthen them. 9. DOCTRINE IN 1 PETER. Nearly every clause in the Creed can be supported by passages in the Epistle. I believe in God the Father Almighty Maker of heaven and earth i. 2. According to the foreknowledge of God the Father. i. 3. Blessed be the God and Father of our Lord Jesus Christ. i. 17. If ye invoke as Father. iv. 11. To whom is the glory and the κράτος for ever. v. 6. The mighty hand of God. iv. 19. A faithful creator. And in Jesus i. 3. Father of our Lord Jesus Christ. Christ His only Son our Lord iii. 14. Sanctify Christ as Lord in your hearts. who was incarnate Christ's Body ii. 24, Flesh iii. 18, iv. 1, who suffered Blood i. 19, Human spirit iii. 18 are referred to. i. 11. The sufferings destined for Messiah. ii. 21. was crucified dead He descended into He rose again ii. 23. not. iv. 1. iv. 13. Christ suffered for us. When He suffered He threatened Christ having suffered in the flesh. of Christ. v. 1. A witness of the sufferings of Christ. iii. 18. Christ died (åréave) for sins once, iii. 19. He went (in His human spirit quickened by death) and preached to the spirits in prison. i. 3. By the resurrection of Jesus Christ i. 21. God raised Him from the dead. iii. 21. He ascended into heaven iii. 22. He sitteth at the right hand of God He shall come again with glory. To judge both i. 21. God raised Him from the dead and gave Him glory. iii. 22. Who is at the right hand of God, i. 7, 13. At the revelation of Jesus Christ. In St Peter the judgment is ascribed to God i. 17. If ye invoke as Father Him who without respect of persons judgeth according to every man's work. iv. 5. Who shall give account to Him who is in readiness to judge the quick and the dead. But in v. 4 the bestowal of the crown of life |