From the beginning of this chapter to the end of verse , the apostle
continues to speak of the general principles of God's government,
exhorting, the Christian to act on the principles of Christ Him elf, which
would cause him to avoid the walk condemned by that government, while
waiting for the judgment of the world by the Christ whom he served. Christ
glorified, as we saw at the close of the previous chapter, was ready to
judge; and they who were exasperated against the Christians, and who were
led by their own passions, without caring for the coming judgment, would
have to give account to that Judge whom they refused to own as Saviour.
Here, it will be observed, it is suffering for righteousness' sake (chap
2:19; 3:17) in connection with the government and judgment of God. The
principle was this: they accepted, they followed the Saviour whom the world
and the nation rejected; they walked in His holy footsteps in
righteousness, as pilgrims and strangers, abandoning the corruption that
reigned in the world. Walking in peace and following after good, they
avoided to a certain extent the attacks of others; and the eyes of Him, who
watches from on high over all things, rested upon the righteous.
Nevertheless, in the relations of ordinary life (chap. 2:18), and in their
intercourse with men, they might have to suffer, and to bear flagrant
injustice. Now the time of God's judgment was not yet come. Christ was in
heaven; He had been rejected on the earth, and the Christian's part was to
follow Him. The time of the manifestation of the government of God would be
at the judgment which Christ should execute. Meanwhile His walk on earth
had furnished the pattern of that which the God of judgment approved.
(Chap. 2:21-23, 4:1 and following verses.)
They were to do good, to suffer for it, and to be patient. This is
well-pleasing to God; this is what Christ did. It was better that they
should suffer for doing well, if God saw fit, than for doing ill. Christ
(chap.2:24) had borne our sins, had suffered for our sins, the Just for the
unjust, in order that we, being dead to sins, should live for
righteousness, and in order to bring us unto God Himself. Christ is now on
high; He is ready to judge. When the judgment shall come, the principles of
God's government will be manifested and shall prevail.
The beginning of chapter 4 requires some rather more detailed remarks. The
death of Christ is there applied to practical death unto sins; a state
presented in contrast with the life of the Gentiles.
Christ on the cross (the apostle alludes to verse 18 of the preceding
chapter) suffered in the flesh for us. He died in fact as regards His human
life. We must arm ourselves with the same mind, and allow of no activity of
life or passions according to the will of the old man, but suffer as to the
flesh, never yielding to its will. Sin is the action in us of the will of
the flesh, the will of the man as alive in this world. When this will acts,
the principle of sin is there; for we ought to obey. The will of God ought
to be the spring of our moral life; and so much the more, because now that
we have the knowledge of good and evil-now that the will of the flesh,
unsubject to God, is in us, we must either take the will of God as our only
motive, or act according to the will of the flesh, for the latter is always
present in us.
Christ came to obey, He chose to die, to suffer all things rather than not
obey. He thus died to sin, which never for a moment found an entrance into
His heart. With Him, tempted to the uttermost, death was preferred rather
than disobedience, even when death had the character of wrath against sin
and judgment. Bitter as the cup was, He drank it rather than not fulfill to
the uttermost His Father's will, and glorify Him. Tried to the uttermost
and perfect in it, the temptation which ever assailed Him from without and
sought entrance (for He had none within) was always kept outside; was never
entered into, nor found a movement of His will towards it; drew out
obedience, or the perfection of the divine thoughts in man; and by dying,
by suffering in the flesh, He had done with it all, done with sin for ever,
and entered for ever into rest, after having been tried to the uttermost,
and tempted to all things similarly to us[see note #6] as regards the trial of
faith, the conflict of the spiritual life.
Now it is the same thing with respect to ourselves in daily life. If I
suffer in the flesh, the will of the flesh is assuredly not in action; and
the flesh, in that I suffer, is practically dead-I have nothing more to do
with sins. [see note #7] We then are freed from it, have done with it, and are at
rest.
If we are content to suffer, the will does not act; sin is not there, as to
fact; for to suffer is not will, it is grace acting in accordance with the
image and the mind of Christ in the new man; and we are freed from the
action of the old man. It does not act; we rest from it; we have done with
it, no longer to live, for the remainder of our life here below in the
flesh, according to the lusts of man, but according to the will of God,
which the new man follows.
It is enough to have spent the past time of our lives in doing the will of
the Gentiles (he still speaks to Christians of the circumcision), and in
committing the excesses to which they addicted themselves, while they
wondered at Christians for refusing to do the same; speaking evil of them
for this reason. But they would have to give account to Him, who is ready
to judge the living and the dead.
The Jews were accustomed to the judgment of the living, for they were the
centre of God's government on the earth. The judgment of the dead, with
which we are more familiar, had not been definitely revealed to them. They
were liable nevertheless to this judgment; for it was with this object that
the promises of God were presented to them while living, in order that they
might either live according to God in the spirit, or be judged as men
responsible for what they had done in the flesh. For the one or other of
these results would be produced in every one who heard the promises. Thus,
in regard to the Jews, the judgment of the dead would take place in
connection with the promises that had been set before them. For this
testimony from God placed all who heard it under responsibility, so that
they would be judged as men who had to give account to God of their conduct
in the flesh, unless they came out of this position of life in the flesh by
being quickened through the power of the word addressed to them, applied by
the energy of the Spirit; so that they escaped from the flesh through the
spiritual life which they received.
Now the end of all things was at hand. The apostle, while speaking of the
great principle of responsibility in connection with the testimony of God,
draws the attention of believers to the solemn thought of the end of all
these things on which the flesh rested. This end drew near.
Here, observe, Peter presents, not the coming of the Lord to receive His
own, nor His manifestation with them, but that moment of the solemn
sanction of the ways of God, when every refuge of the flesh shall
disappear, and all the thoughts of man perish forever.
As regards the relations of God with the world in government, the
destruction of Jerusalem, although it was not "the end," was of immense
importance because it destroyed the very seat of that government on the
earth in which the Messiah ought to have reigned, and shall yet reign.
God watches over all things, takes care of His own, counts the hairs of
their heads, makes everything contribute to their highest good, but this is
in the midst of a world which He no longer owns. For not only is, the
earthly and direct government of God set aside, which took place in the
days of Nebuchadnezzar, and, in a certain sense, in those of Saul; but the
Messiah, who ought to reign in it, has been rejected, and has taken the
heavenly place in resurrection which forms the subject of this epistle.
The destruction of Jerusalem (which was to take place in those days) was
the final abolition of even the traces of that government, until the Lord
shall return. The relations of an earthly people with God, on the ground of
man's responsibility, were ended. The general government of God took the
place of the former; a government always the same in principle, but which,
Jesus having suffered on the earth, still allowed His members to suffer
here below. And until the time of judgment, the wicked will persecute the
righteous, and the righteous must have patience. With regard to the nation,
those relations only subsisted till the destruction of Jerusalem; the
unbelieving hopes of the Jews, as a nation, were judicially overthrown. The
apostle speaks here in a general way, and in view of the effect of the
solemn truth of the end of all things, for Christ is still "ready to
judge;" and if there is delay, it is because God wills not the death of the
sinner, and that He prolongs the time of grace.
In view of this end of all that we see, we ought to be sober, and watch in
order to pray. We ought to have the heart thus exercised towards God, who
changes not, who will never pass away, and who preserves us through all the
difficulties and temptations of this passing scene until the day of
deliverance which is coming. Instead of allowing ourselves to be carried
away by present and visible things, we must bridle self and will, and
commune with God.
This leads the apostle to the inner position of Christians, their relations
among themselves, not with God's general government of the world. They
follow because they are Christians, Christ Himself. The first thing that he
enforces on them is fervent charity; not merely long-suffering, which would
prevent any outbreak of the anger of the flesh, but an energy of love,
which by stamping its character on all the ways of Christians towards each
other, would practically set aside the action of the flesh, and make
manifest the divine presence and action.
Now this love covered a multitude of sins. He is not speaking here with a
view to ultimate pardon, but of the present notice which God takes-His
present relations of government with His people; for we have present
relationships with God. If the assembly is at variance, if there is little
love, if the intercourse among Christians is with straightened hearts and
difficult, the existing evil, the mutual wrongs, subsist before God: but if
there is love, which neither commits nor resents any wrongs, but pardons
such things, and only finds in them occasion for its own exercise, it is
then the love which the eye of God rests upon, and not the evil. Even if
there are misdeeds- sins-love occupies itself about them, the offender is
brought back, is restored, by the charity of the assembly; the sins are
removed from the eye of God, they are covered. It is a quotation from the
Book of Proverbs 10:12": Hatred stirreth up strife, but love covereth all
sins." We have a right to forgive them -to wash the feet of our brother.
(Compare James 5:15, and 1 John 5:16.) We not only forgive, but love
maintains the assembly before God according to His own nature so that He
can bless it.
Christians ought to exercise hospitality towards each other with all
liberality. It is the expression of love, and tends much to maintain it: we
are no longer strangers to each other.
Gifts come next after the exercise of grace. All comes from God. As every
one had received the gift, he was to serve in the gift, as a steward of the
varied grace of God. It is God who gives; the Christian is a servant, and
under responsibility as a steward, on God's part. He is to ascribe all to
God, in a direct way to God. If he speaks, he is to speak as an oracle of
God, that is, as speaking on God's part, and not from himself. If any one
serves in things temporal, let him do it as in a power and an ability that
come from God, so that, whether one speaks or serves, God may be glorified
in all things through Jesus Christ. To Him, the apostle adds, be praise and
dominion. Amen.
After these exhortations he comes to suffering for the name of Christ. They
were not to view the fiery persecutions that came to try them, as some
strange thing that had befallen them. On the contrary, they were connected
with a suffering and rejected Christ; they partook therefore in His
sufferings, and were to rejoice in it. He would soon appear, and these
sufferings for His sake should turn to their exceeding joy at the
revelation of His glory. They were therefore to rejoice at sharing His
sufferings, in order to be filled with abounding joy when His glory should
be revealed. If they were reproached for the name of Christ, it was happy
for them. The Spirit of God rested on them. It was the name of Christ that
brought reproach on them. He was in the glory with God; the Spirit, who
came from that glory and that God, filled them with joy in bearing the
reproach. It was Christ who was reproached-Christ who was glorified-
reproached by the enemies of the gospel, while Christians had the joy of
glorifying Him. It will be observed, that in this passage, it is for Christ
Himself (as it has been said) that the believer suffers; and, therefore,
the apostle speaks of glory and joy at the appearing of Jesus Christ, which
he does not mention in chapters 2:20; 3:17. (Compare Matt. 5:10, and ver.
11,12 of the same chapter.)
As an evil-doer then the Christian ought never to suffer; but if he
suffered as a Christian, he was not to be ashamed, but to glorify God for
it. The apostle then returns to the government of God; for these sufferings
of believers had also another character. To the individual who suffered, it
was a glory: he shared the sufferings of Christ, and the Spirit of glory
and of God rested on him; and all this should turn to abounding joy when
the glory was revealed. But God had no pleasure in allowing His people to
suffer. He permitted it; and if Christ had to suffer for us when He who
knew no sin did not need it for Himself, the people of God have often need
on their own account to be exercised with suffering. God uses the wicked,
the enemies of the name of Christ, for this purpose. Job is the book that
explains this, independently of all dispensations. But in every form of
God's dealings, He exercises His judgments according to the order He has
established. He did so with Israel, He does so with the assembly. The
latter has a heavenly portion; and if she attaches herself to the earth,
God allows the enemy to trouble her. Perhaps the individual who suffers is
full of faith and devoted love to the Lord; but, under persecution, the
heart feels that the world is not its rest, that it must have its portion
elsewhere, its strength elsewhere. We are not of the world which persecutes
us. If the faithful servant of God is cut off from this world by
persecution, it strengthens faith, for God is in it; but they from the
midst of whom he is cut off; suffer and feel that the hand of God was in
it: His dealings take the form of judgment, always in perfect love, but in
discipline.
God judges everything according to His own nature. He desires that all
should be in accordance with His nature. No upright and honourable man
would like to have the wicked near him, and always before him; God
assuredly would not. And in that which is nearest to Him, He must above all
desire that every thing should correspond to His nature and His holiness
-to all that He is. I would have everything around me clean enough not to
disgrace me; but in my own house I must have such cleanness as I personally
desire. Thus judgment must begin at the house of God: the apostle alludes
to Ezekiel 9:6. It is a solemn principle. No grace, no privilege, changes
the nature of God; and everything must be conformed to that nature, or, in
the end, must be banished from His presence. Grace can conform us, and it
does. It bestows thedivine nature, so that there is a principle of
absolute conformity to God. But as to practical conformity in thought and
deed, the heart and the conscience must be exercised, in order that the
understanding of the heart, and the habitual desires and aspirations of the
will, should be formed upon the revelation of God, and continually directed
towards Him.
Now if this conformity should so fail that the testimony of God is injured
by its absence, God, who judges His people, and who will judge evil every
where, does so by means of the chastisements which He inflicts. Judgment
begins at the house of God. The righteous are saved with difficulty. It is
evidently not redemption or justification that is here intended, nor the
communication of life: those whom the apostle addresses were in possession
of them. To our apostle "salvation" is not only the present enjoyment of
the salvation of the soul, but the full deliverance of the faithful, which
will take place at the coming of Christ in glory. All the temptations are
contemplated, all the trials, all the dangers, through which the Christian
will pass in reaching the end of his career. All the power of God is
requisite, directed by divine wisdom, guiding and sustaining faith, to
carry the Christian safely through the wilderness where Satan employs all
the resources of his subtlety to make him perish. The power of God will
accomplish it; but, from the human point of view, the difficulties are
almost His judgment conformable to the principles of good and evil in His
government; and who will in nowise deny Himself in dealing with the enemy
of our souls-if the righteous were saved with difficulty, what would become
of the sinner and the ungodly? To join them would not be the way to escape
these difficulties. In suffering as a Christian, there was but one thing to
do-to commit oneself to Him who watched over the judgment that He was
executing. For, as it was His hand, one suffered according to His will. It
was this that Christ did.
Observe here, that it is not only the government of God, but there is the
expression, "as unto a faithful Creator." The Spirit of God moves here in
this sphere. It is the relationship of God with this world, and the soul
knows Him as the One who created it, and who does not forsake the work of
His hands. This is Jewish ground-God known in His connection with the first
creation. Trust in Him is founded on Christ; but God is known in His ways
with this world, and with us in our pilgrimage here below, where He
governs, and where He judges Christians, as He will judge all others.
