The Epistles of St. Peter and St. Jude Preached and Explained Part 10

V. 21. _The like figure whereunto, even baptism, doth now save us; not the putting away of the filth of the flesh, but the answer of a good conscience toward G.o.d._ But you are not kept and saved by merely was.h.i.+ng away the filth of the flesh, that the body be clean, as was the practice of the Jews; such purification has no further value. But the answer of a good conscience toward G.o.d,--that is, that you feel your conscience to be rightfully at peace within you, that it stands in harmony with G.o.d, and can say, "He has promised to me that which He will fulfil, for He cannot lie." If you shall rely upon and cleave to His word, then shall you be preserved. Faith, alone, is the band whereby we shall be held; no outward work which you can do will suffice.

_Through the resurrection of Christ Jesus._ This St. Peter adjoins, in order to explain that faith which rests on the fact that Christ died, descended to h.e.l.l, and has risen again from the dead. Had He continued subject to death, it would not have advantaged us; but since He has risen and sits at the right hand of G.o.d, and suffers this to be proclaimed to us so that we may believe on Him, we have a union with G.o.d, and a sure promise, whereby we shall be saved as Noah in the ark. Thus has St. Peter given to the ark a spiritual significance throughout, within which is not flesh and blood, but a good conscience toward G.o.d,--and that is faith.

V. 22. _Who is gone into heaven, and is on the right hand of G.o.d; angels, and authorities, and powers, being made subject unto Him._ This he says for the enlightening and strengthening of our faith. For it was necessary that Christ should ascend to heaven and become Lord over all creatures and powers universally, that He may bring us thither, and make us conquerors. This is said for our consolation, that we may know that all powers, whether they be in heaven or earth, must serve and aid us, even death and the devil,--since all must become subservient, and lie at the feet of the Lord Christ. This closes the third chapter. The fourth follows.

CHAPTER IV.

V. 1. _Forasmuch, then, as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh hath ceased from sin._

St. Peter continues still in the same strain. Just as he hitherto has admonished us generally that we should suffer, if it be the will of G.o.d, and has set Christ before us as an example,--so he now confirms it more broadly, and repeats it again, saying, While Christ, who is our captain and head, has suffered in the flesh and presented us an example, (besides that He has ransomed us from our sins,) we also should imitate Him, and prepare ourselves, and put on the same armor.

For in the Scriptures the life of the Lord Christ, and especially his suffering, is presented before us in a twofold manner.

Sometimes as a gift, as St. Peter has already exhibited it in the third chapter; and to those first, who are built up and instructed in the faith that we are ransomed, and our sins taken away by the blood of Christ; and so he is a gift and bestowment upon us, which none can receive except by faith. Whereof he speaks where he says, "Christ has once suffered for our sins." That is certainly the grand doctrine, and the most precious one of the Gospel.

Again, Christ is set before us and offered to us as an example and pattern for us to follow. For if we only receive Christ, through faith, as a free gift, we shall go farther and do ourselves as He has done for us, and imitate Him in His whole life and sufferings. In this manner St. Peter presents it here. But he does not speak here particularly of those marks of the love which leads us to befriend our neighbor, and do good, which are called, specifically, good works (for he had said enough of this above), but of such evidences as concern our personal experience, and are of service in strengthening our faith, that sin may be put to death in the flesh, and we thereby become of so much better service to our neighbor. For if I control my body so that it be not l.u.s.tful, then can I leave my neighbor, his wife or child, at peace; while if I subdue hate and envy, I shall become so much better prepared to be kind and friendly toward my neighbor.

We have repeated often enough already that we are justified through faith, and thus have the Lord Christ as ours; still we must also do good works and show kindness to our neighbor. For we are never entirely purified while we live on earth, and every one still finds in his body evil l.u.s.ts. The believer indeed prays for the death of sin and the gift of heaven, but is not yet become entirely and completely strong; but as Christ described the Samaritan, who was not yet healed, but was laid under restrictions and directions that he might become sound, so it is also with us. If we believe, then is our sin restrained,--that is, the disease which we have derived from Adam, and we begin to recover. But it is the case, in one more, in another less, that in proportion as one mortifies and subdues the flesh, so much does his faith increase. So that if we have these two things, faith and love, our future experience will be, that we shall continue to drive sin before us till we die.

Therefore St. Peter says, _arm yourselves with the same mind_; that is, take up a firm purpose, and strengthen yourselves with the mind which you receive from Christ; for, if we are Christians, then must we also say, My Master has suffered and spilt His blood for me, and has died for my sake. Should I then be so base as not to love Him?

While the Master runs upon the spears' points in the conflict, how much more should the servant advance with joy? Thus do we awaken a courage such that we press onward, and arm ourselves in our own minds so as joyfully to persevere.

The word _flesh_ refers in Scripture not only outwardly to the body, but includes all that is derived from Adam. As when G.o.d says, in Gen.

vi.: "My Spirit shall not always strive with men, for they also are flesh;" and Isaiah, chap. xl., "All flesh shall see the Salvation of G.o.d,"--that is, it shall be revealed for all men. So we also make confession in our own form of faith, "I believe in the resurrection of the flesh," that is, that men shall rise again. So man uniformly throughout is called flesh, as he lives here in this state of being.

The marks of the flesh are carefully recounted, one after another, in Paul's Epistle to the Galatians v., not only the gross carnal works, as lasciviousness, but also the highest and most reckless blasphemies, as idolatry and heresy, which belong not only to the flesh, but to the reason. We must understand, therefore, that man, with his intellectual nature,--and with respect both to that which is inward and that which is outward--that is, the body and spirit,--has the appellation of flesh; and this, because with all his faculties, internal and external, he seeks only that which is carnal, and can serve to gratify the flesh. St. Peter says here, too, that Christ suffered in the _flesh_, while it is certain that His suffering extended further than to the body merely, for His soul suffered the greatest anguish, as is said by the prophet Isaiah.

In the same way, also, you are to understand that which follows, in the pa.s.sage before us: "_Whoever hath suffered in the flesh hath ceased from sin._" For this implies not only such things as the death and the torture of the body, but whatever can work misery to man--whatever he endures through calamity and necessity. For there are many people who are sound in body, and yet inwardly experience much heart-sorrow and anguish. If it comes upon us for Christ's sake, it is serviceable and profitable. For whoever suffers in the flesh (says he) ceases from sin, and therefore the Holy Cross is profitable, that sin may thereby be subdued; since it requires you to mortify l.u.s.t, envy and hate, and other wickedness. Therefore G.o.d has imposed the Holy Cross upon us that He might urge and constrain us to believe, and extend the hand of kindness one to the other. Hereupon it follows:

V. 2. _That he henceforth, in the time that still remains for him in the flesh, should live not according to the l.u.s.ts of men, but the will of G.o.d._

We should henceforth, as long as we live, hold the flesh captive through the Cross, and by mortifications, so as to do that which pleases G.o.d, and not with the idea that we should or can deserve anything by it. _Not according to the l.u.s.ts of men_ (says he),--that is, that we should not do that to which we might yet be tempted by others; for we are not to be conformed to this world, as Paul says, Rom. xii. What the world demands of us we must refuse.

V. 3. _For the time past of our life is enough to have wrought the will of the Gentiles, when we walked in lasciviousness, l.u.s.ts, excess of wine, revellings, banquetings and abominable idolatries._

We have already gone altogether too far, that before our believing we have so shamefully spent our life in accordance with the will of the Gentiles, which is the same with l.u.s.ts of men. Therefore as long as life continues we should see to it that we do that which is well-pleasing to G.o.d; for we have our enemy in our flesh, the one that is the real knave--not gross matter merely, but more particularly blindness of mind, which Paul calls carnal wisdom,--that is, the policy of the flesh. If we have subdued this depravity, that other is carefully to be constrained, which does our neighbor injury in so secret a manner as not to be observed.

St. Peter calls that lasciviousness that is accompanied with outward gestures or words by which evil intentions are expressed, though the deed itself be not performed, and it is that which is unchaste to the sight and hearing, upon which afterward the l.u.s.t and the act also follow. Thereupon there succeeds such idolatry as is abominable. And we may easily bring all this upon us, for when we have lost faith we have certainly lost G.o.d, also, and may fall into more abominable idolatries than the heathen, if we view the matter aright.

V. 4-5. _And it surprises them that ye run not with them to the same excess of disorderly life, and they calumniate you, who must give account to Him that is ready to judge the living and the dead._

That is, ye have hitherto lived after the manner of the heathen, but since you have now forsaken it, it appears strange to men, and seems shameful and foolish, and they say, "What great fools they are to withdraw themselves from all worldly good and gratification." But let it seem strange to them; let them libel you; they shall yet be compelled to give in their account; wherefore leave it to Him that will judge righteously.

V. 6. _For to this end also was the Gospel preached to the dead, that they should be judged according to men in the flesh, but live to G.o.d in the spirit._

Here we have, however, a strange and remarkable text. The words clearly declare that the Gospel is preached not only to the living, but also to the dead, and adds besides, "in order that they may be judged according to men in the flesh." Now they certainly have not flesh, which can be understood only of the living. It is a wonderful pa.s.sage, however understood: whether it should be made to refer to us, or to concern something foreign, I do not know, yet this is my understanding of it. We are not to be anxious how G.o.d will condemn the heathen who died many centuries ago, but only how He will judge those that are now living; so that the pa.s.sage should be considered as spoken of men on earth.

But as to the word _flesh_, you are to understand, as I said above, that the entire man is called flesh, according as he lives, just as he also is called in respect to his whole nature, spiritual, while he follows after that which is spiritual. Still there is also a commingling of the two things with one another, just as I say of a man who is wounded, that he is whole and yet is wounded; and so, too, though the sound part is greater than the wounded part, still he is spoken of only with reference to the injured part as wounded; and such, too, is the method of the Spirit here: therefore he says, that they as to their outward being are condemned, but inwardly, as respects the spirit, are preserved in life.

But how does that, where He says that they live, agree with that which he subjoins, that they are dead? I will explain it according to my understanding, yet not so as to limit the Holy Ghost in that he calls the unbelieving dead. For I cannot accept the sense that to those that are dead and perished, the Gospel has been preached. This, then, would be what St. Peter means, that the Gospel has been freely published and universally spread abroad, concealed neither from dead nor living--neither from angels nor yet from devils, and preached not secretly in a corner, but so publicly that all creatures might hear it that have ears to hear, as Christ gave command in the last of Mark: "Go ye forth and preach the Gospel to all creatures." If, therefore, it is preached in such a manner, there will those be found who are condemned after the flesh, but live after the spirit.

V. 7. _But the end of all things is at hand._ This is also a remarkable pa.s.sage, for already nearly 1500 years are pa.s.sed since then. St. Peter preached that the time is neither near nor brief, yet he says, _that the end of all things is at hand_; as John also declares in his first epistle, chap, ii., "It is the last hour." If it were not the Apostle's language, we might say it was contradictory: but by this we must firmly abide, that the Apostle has truth with him. Yet what he means here he shall explain himself in the second epistle, where he tells us why the time is said to be near, and says: "One day is with the Lord as a thousand years, and a thousand years as one day;" of which I have spoken above. So that we must explain it in this manner, that it shall not be as long hereafter to the end of the world as it has been from the beginning to the present time. And it is not to be expected that one should live two or three thousand years after the birth of Christ, so that the end shall come before we look for it. Wherefore he further adds:

V. 7, 8. _Be ye therefore sober, and watch unto prayer. And above all things have fervent charity among yourselves: for charity shall cover the mult.i.tude of sins._

Here you perceive the reason why we are to watch and be sober; namely, that we may be prepared to pray for ourselves and our neighbors. Since charity cannot be fervent unless you keep the body in subjection, that charity may have place within you. Here St. Peter has quoted a pa.s.sage from the book of Proverbs, ch. x. 12. _Hate stirreth up strife, but love covereth the mult.i.tude of sins._ And this is what St. Peter means: Subdue your flesh and l.u.s.ts: unless you do it, you will easily offend one another, and yet not easily be able to forgive one another. Take care, therefore, that you subdue the wicked l.u.s.ts, so you shall be able to show charity one to another, and to forgive, for charity covereth sins.

This pa.s.sage has been explained to the prejudice of faith, inasmuch as they tell us: "You say that faith alone makes us righteous, and that no one through works may be free from sin. Why then do Solomon and Peter, as in this pa.s.sage, say, _love covers sins_?" Answer.

Whoever has hatred toward another, says Solomon, ceases not to stir up strife and bitterness. But where there is love, it covers sins and cheerfully forgives. Where there is wrath, or in other words, where there is an intractable man, reconciliation is not permitted; he remains full of wrath and hate. On the other hand, a man who is full of love is he whom one cannot enrage, however much injury may be done him; he perceives it all, but does as though he saw it not. So that the _covering_ is spoken of as regards our neighbor, and not as it respects G.o.d. Nothing shall cover up sin before G.o.d for you, except faith. But my love covers the sin of my neighbor; and just as G.o.d with His love covers my sins, if I believe, so too should I cover my neighbor's sins. Therefore He says, Ye should have charity one to another, that one may cover the other's sins. And love covers not only one, two, or three sins, but the mult.i.tude of sins; cannot suffer and do too much; covers up all. So St. Paul also speaks and teaches in accordance with this pa.s.sage, I. Cor. xiii. 7. _Charity beareth all things, believeth all things, hopeth all things, endureth all things._ It has respect to the best good of all, can suffer all, and take for the best whatever shall be imposed upon it. There follows, further:

V. 9. _Be hospitable one to another without grudging, and minister one to another, as every one has received the gift._ He is said to be hospitable who cheerfully acts the host. When the Apostles went abroad one with another and preached, and sent their younger brethren here and there, it was necessary that one should lodge the other. How well would it be, even now, that men should preach from one place to another, from city to city, from house to house,--and without remaining too long in one place, might see to it that where one was weak he should be helped, and where one had fallen down he should be lifted up, and things of that sort. St. Peter directs that this should take place without murmuring; that no one should suffer it to seem too much for him. This is also a work of love, as it follows immediately afterward, that we should minister to one another!

Wherewith? With the gifts of G.o.d which every one has received. The gospel directs that every one be the servant of the other, and beside, see to it that he abide in the gift which he has received, which G.o.d has bestowed upon him; that is, the state, whatever it be, whereunto he has been called.

G.o.d's will is not that a lord should serve his servant, that the maid be as the mistress, and a prince serve the beggar;--for he will not break down magistracy. But his meaning is, that men should serve one another spiritually, with their hearts: although you are a high and great lord, yet should you employ your power to this end, that you may therewith serve your neighbor. Thus should every one hold himself for a servant; the lord may still remain a lord, and yet hold himself, in his own esteem, no better than the servant: so that he even cheerfully would become a servant if it were G.o.d's ordering; and the same is applicable to other conditions.

V. 10. _As good stewards of the manifold grace of G.o.d._ G.o.d has not bestowed upon us all like grace; therefore should every one inquire to what he has been appointed, and what kind of gift has been bestowed upon him. When he discovers this, let him use it for the service of his neighbor, as St. Peter further explains, and says:

V. 11. _If any man speak, let him speak as the word of G.o.d._ That is, if any one has the grace that enables him to preach and teach, let him teach and preach. As St. Paul says, also, Rom. xii. 3: "That no one think more of himself than he ought to think, but every man according as G.o.d has dealt to him the measure of faith. For as we have many members in one body and all members have not the same office, so we, being many, are one body in Christ, and every one members one of another; and have many gifts, differing according to the grace that has been given unto us." And then follows, "Has any one a prophecy, let it be in accordance with faith; Has any one a ministry, let him wait on his ministering: Does any one teach, let him wait on his teaching." He teaches the same doctrine also elsewhere, in his Epistles to the Corinthians and Ephesians.

For this reason has G.o.d distributed various gifts among men which should be employed to this intent alone, that one should minister therewith to another, especially those who are in authority, be it in preaching, or some other ministry.

Now St. Peter says, here, _If any one speak, let him speak as the word of G.o.d._ This point is worthy of special remark, that no one is to preach anything but what he is sure is the word of G.o.d. There St.

Peter has shut up the Pope's mouth, and lo! he will be St. Peter's successor, so cunningly has he managed it. Further:

V. 11. _If any one ministers, let him do it as of the ability which G.o.d giveth._ That is, whoever rules in the christian church and has an office or ministry for the care of souls, he is not to proceed as he may choose, and say, "I am sovereign lord, I must be obeyed; what I do shall remain established." G.o.d requires that we should do no otherwise than as he directs. So that since it is G.o.d's work and ordinance, let a bishop do nothing except he be sure that G.o.d sanctions it, that it is either G.o.d's word or work.