a. Sojourners. Ch. 2:11, 12

11 Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; 12 having your behavior seemly among the Gentiles; that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation.

Here Peter begins a distinct division of his epistle. The first division consisted in a series of exhortations based upon the peculiar privileges described in his "salutation" and "thanksgiving," and summarized in the one great word "salvation." The present series of exhortations enjoins upon his readers conduct becoming Christians in their various relations to the state, to the family, and particularly to the heathen society in the midst of which they were dwelling. The first of these exhortations is wide in its scope and refers to their whole course of life. In it they are addressed as "sojourners and pilgrims." Neither of these words emphasizes the idea which we commonly associate with "pilgrims," namely, those who are journeying to a heavenly land, yet both emphasize a closely related truth. The first describes those who are in a foreign country, as "aliens"; the other, those who are remaining in such a country for only a short time; thus both words remind us that "our citizenship is in heaven," and our stay here is but brief. Accordingly we are urged to "abstain from fleshly lusts, which war against the soul"; that is, we are not to adopt the evil customs of the people among whom we live or to endanger our spirits the life of which is not brief but immortal. The "lusts" of which we are warned do not refer merely to impure, bodily appetites, but to all wrong and selfish desires and impulses which threaten to take captive and to destroy the soul.

The special motive given for honorable and consistent conduct is the effect it might have upon the unbelievers among whom the readers were sojourning. Christians were being slandered as irreligious because not worshiping the heathen gods, as morose and ascetic because refraining from popular vices, as disloyal to the government because claiming allegiance to a heavenly King, Peter urges them to disprove such reports by their pure and noble lives, and so to conduct themselves that their very accusers might be won to the faith, and might thank God, in the day of Christ's appearing, for the good deeds and saving influence of the Christian pilgrims who had sojourned among them.

b. Citizens. Ch. 2 : 13-17

13 Be subject to every ordinance of man for the Lord's sake : whether to the king, as supreme; 14 or unto governors, as sent by him for vengeance on evil-doers and for praise to them that do well. 15 For so is the will of God, that by welldoing ye should put to silence the ignorance of foolish men: 16 as free, and not using your freedom for a cloak of wickedness, but as bondservants of God. 17 Honor all men. Love the brotherhood. Fear God. Honor the king.

While Christians are to regard themselves as citizens of heaven, yet they are to remember that, in a very real sense, they are now citizens upon earth; they are subject to human government, and are to show their fidelity to Christ by their loyalty to the State. Heavenly privileges and prospects are to make them not less faithful but rather more faithful to present obligations and duties. Thus, having addressed his readers as "pilgrims" and having given them a general exhortation to right conduct, Peter's first specific command relates to the duties of Christian citizens. They are urged to obey all the requirements and demands of civil rulers, and to do so as thereby pleasing and serving Christ: "Be subject to every ordinance of man for the Lord's sake." These Christians were to obey "the king," by which was meant the emperor, probably Nero, and likewise his representatives, the "governors," whose tasks consisted largely in punishing "evil-doers" and in protecting and rewarding those who did well. Peter declares such loyalty, even to such imperial monsters, to be the will of God, and the best way in which to silence the slanders which were current in reference to Christians. Of course, in a very true sense, followers of Christ are "free"; they are responsible to their Lord; they are not to obey the emperor if he asks them to act contrary to the will of their Lord; they also, at times, may be asked to judge whether a government is lawful and worthy of support; liberty, however, is not license; it is no excuse for disloyalty, sedition, or treason; Christians are not to use the word "freedom" as "a cloak of wickedness"; even an imperfect government is better than anarchy; freedom is deserved and can rightly be enjoyed only by those who are "bondservants of God." Such men will "honor all men." By this phrase Peter seems to indicate the observance of the proprieties of life in showing the respect demanded by custom to persons of various rank and position; yet the command includes a proper consideration of the sacred rights of all men, even the most weak and humble and obscure.

"Love the brotherhood." While all men must be treated with respect, we should show a peculiar affection and regard for those who are one with us in Christ. "Fear God. Honor the king." A reverential awe is to be felt toward God; this is not inconsistent with devoted loyalty to the king; in fact the purport of the whole paragraph shows that the most faithful servant of God will surely be the most patriotic supporter of the State.

c. Servants. Ch. 2:18-25

18 Servants, be in subjection to your masters with all fear; not only to the good and gentle, but also to the froward. 19 For this is acceptable, if for conscience toward God a man endureth griefs, suffering wrongfully. 20 For what glory is it, if, when ye sin, and are buffeted for it, ye shall take it patiently? but if, when ye do well, and suffer for it, ye shall take it patiently, this is acceptable with God. 21 For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps : 22 who did no sin, neither was guile found in his mouth: 23 who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously: 24 who his own self bare our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes ye were healed. 25 For ye were going astray like sheep; but are now rettuned unto the Shepherd and Bishop of your souls.

In urging upon his readers conduct becoming to Christians in the various relations of life, Peter first emphasizes the duties of citizens to the State; he next dwells upon the relation of servants to their masters. He does not address them as slaves, the word employed by Paul, but as "household servants," a term which, in that day, included free men and women, even clerks and musicians and teachers and physicians; thus the passage applies to the attitude of all employees toward their employers and bears upon the vexed modern problems of labor and capital.

The one comprehensive exhortation is to submission: "Servants, be in subjection to your masters with all fear." This "subjection" however, is like that previously suggested toward kings and governors: it implies not only obedience but also loyalty; servants are not only to submit but to be faithful and to advance the interests of their masters. The "fear" is not of punishment, but denotes anxious fidelity and deference under all circumstances, the desire to avoid all offense. As submission to a cruel tyrant like Nero was a special test of loyalty to the State, so the proof of faithfulnesss in servants was found in their obedience not only to masters who were kind and considerate, but also to the "froward," the unreasonable, the cruel, and the unjust. It would be specially acceptable to God, if for his sake, because of obligation to him and strengthened by the thought of his presence, they would endure patiently sufferings which were undeserved, blows and scourgings even when they had merited praise.

Peter makes no reference here to "masters" and their reciprocal duties, not so much because the larger number of his readers were servants as because he is dwelling in this section of his epistle upon the Christian graces of submission and meekness. Of course masters are required to be gentle and just. The patient fidelity of their servants only increases their own obligation to be reasonable, fair, and generous. Nor does this paragraph forbid employees to use all lawful means to secure their rights and to advance their interests. Here the exhortation is to patience under wrongs for which there is no remedy. Endurance of undeserved punishment, when there can be no redress, is here declared to be a ground of glorying and of praise.

Christians are encouraged to such patient endurance by the example of their Lord. When they were summoned to follow him, such sufferings were involved in their call; they should expect them to be part of their experience. They should follow in his footsteps "who did no sin," and yet suffered a cruel death. Peter specially calls to mind the uncomplaining meekness of Christ at the time of his trial and crucifixion, and declares that he was suffering innocently, but for our sakes: "Who his own self bare our sins in his body upon the tree." The language is descriptive of sacrifice; the death on the cross was atoning; Christ took upon him the dread consequences of our guilt; the emphasis, however, is laid upon the purpose of his death, which was not only, but very definitely, that we might break with sin, once and for all, and "might live unto righteousness." "By whose stripes ye were healed." The marks of the cruel scourge upon his quivering fiesh were but signs of that suffering which for our sakes he endured, when submitting to the death of a slave. Surely servants, for his sake, should endure patiently the severest wrongs. To him they owed their salvation; like lost sheep they were wandering farther and farther from virtue and from God, but now they have been brought to find in Christ the Shepherd and the Guardian of their souls.

d. Wives and Husbands. Ch. 3:1-7

1 In like manner, ye wives, be in subjection to your own husbands; that, even if any obey not the word, they may without the word be gained by the behavior of their wives; 2 beholding your chaste behavior coupled with fear. 3 Whose adorning let it not be the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on apparel; 4 but let it be the hidden man of the heart, in the incorruptible apparel of a meek and quiet spirit, which is in the sight of God of great price. 5 For after this manner aforetime the holy women also who, hoped in God, adorned themselves, being in subjection to their own husbands: 6 as Sarah obeyed Abraham, calling him lord: whose children ye now are, if ye do well, and are not put in fear by any terror. 7 Ye husbands, in like manner, dwell with your wives according to knowledge, giving honor unto the woman, as into the weaker vessel, as being also joint-heirs of the grace of life; to the end that your prayers be not hindered.

As citizens were to be loyal to the state even under the reign of a Caesar, as servants were to obey masters who were cruel and unjust, so wives were to render loving obedience to their husbands even when the latter were not Christians: "In like manner, ye wives, be in subjection to your own husbands." The exhortation is not popular at the present day; many are arguing that as despotism is not to be tolerated in government, nor slavery in society, so obedience to husbands is no longer necessary in the family. Of course no wife need feel compelled to act contrary to conscience or duty; of course no personal inferiority is implied; of course there are sacred rights which none should dare invade; yet upon Christian wives there ever rests the obligation of patient submission to their husbands. The special reason here assigned is the possibility that unbelieving husbands might be won for Christ by "the behavior of their wives." Even though they had rejected the gospel they might "be gained" without preaching, as they read sermons without words, written in the eloquent language of pure conduct and respectful demeanor, of "chaste behavior coupled with fear."

In married life admiration and affection can be retained not so much by extravagant adornment of the body as by the irresistible charm of spirit and disposition: "Whose adorning let it not be the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on apparel; but let it be the hidden man of the heart, in the incorruptible apparel of a meek and quiet spirit." This is no prohibition of jewelry or becoming costumes; it is a comparision between two forms of attractiveness. The apparel which wears best and is never out of style is the "meek and quiet spirit" which never worries or causes worry; it is pleasing not only to men but also to God.

As a model for Christian matrons, Peter cites the godly women of old whose chief charm consisted in their loyal devotion, who "adorned themselves, being in subjection to their own husbands"; in particular, he mentions Sarah, whose attitude of respect and reverence was illustrated by a single term of address, she "obeyed Abraham, calling him lord." All who are like her in spirit are, in this sense, her "children," just as all believers are children of Abraham, the "father of the faithful." Obedience and submission, however, do not mean anxious fear, or continual dread, or cowering terror; these are not attractive to men or pleasing to God; the wife is to be sure that her conduct is right and shaped with due regard to her husband, but she is not to be "put in fear by any terror."

Husbands, on the other hand, are not to presume upon their position or to forget their mutual obligations. "Obedience" on the part of a wife will involve nothing of humiliation or distress if a husband is conducting himself as a Christian. While he recognizes in his wife certain natural limitations of strength, he will not regard this as an excuse for tyranny or injustice but with true chivalry will find it an occasion for more tenderness and sympathy and reverence, "giving honor unto the woman, as unto the weaker vessel." Least of all will the submission of a wife imperil her happiness and highest good, when the husband remembers their absolute spiritual equality as joint heirs of the life eternal granted them by the grace of God. One who realizes this grace will be humble in spirit; he cannot be inconsiderate or unkind; he will seek to show devoted love, to maintain that perfect human harmony and concord without which fellowship with God is impossible. The first and last words of the paragraph form a significant and striking rule for husbands: "Dwell with your wives . . . that your prayers be not hindered."

e. Innocent Sufferers. Ch. 3:8-22

8 Finally, be ye all likeminded, compassionate, loving as brethren, tenderhearted, humbleminded : 9 not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing.

10 For,

He that would love life,

And see good days,

Let him refrain his tongue from evil,

And his lips that they speak no guile :

11 And let him turn away from evil, and do good; Let him seek peace, and pursue it.

12 For the eyes of the Lord are upon the righteous, And his ears unto their supplication:

But the face of the Lord is upon them that do evil.

13 And who is he that will harm you, if ye be zealous of that which is good? 14 But even if ye should suffer for righteousness' sake, blessed are ye: and fear not their fear, neither be troubled; 15 but sanctify in your hearts Christ as Lord: being ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear: 16 having a good conscience; that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ. 17 For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing. 18 Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but made alive in the spirit; 19 in which also he went and preached unto the spirits in prison, 20 that aforetime were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water: 21 which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ; 22 who is on the right hand of God, having gone into heaven; angels and authorities and powers being made subject unto him.

Having given special instructions to citizens and servants and wives, Peter speaks more broadly to all his readers as to their consistent conduct as Christians, In these more general exhortations the keynote is still the same; Peter continues to emphasize the duty of submission, and to suggest that while there are other graces, and while life has much of happiness and blessing, still the followers of Christ will be like him in encountering many sufferings. But by faith in him they can endure patiently and will see that the final issue of their sufferings is enlarged usefulness and blessedness.

"Finally," writes the apostle, as if his words were reaching a climax, and as if he would turn from special classes to address all Christians, "be ye all likeminded," one in sentiment, of "one accord"; "compassionate," sympathizing with the sorrows and also with the blessings of others; "loving as brethren," that is, as belonging to the one fam.ily of Christian believers; "tenderhearted," "humble-minded"; "not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing." Earlier in his letter Peter has suggested that we are "called" to unmerited sufferings; he is to emphasize that truth later in this paragraph; but he first reminds us that the issue will be blessing, and that we are as truly heirs of happiness as heirs of trial. Peter further reminds us that life is not all hardship, that one who is kind and humble and loving will usually have good days and will be able to secure peace, especially when he trusts God who is a righteous God, neither unconscious of the needs of his people nor indifferent to the sins of those that do evil. This truth Peter enforces by a quotation from the Thirty-fourth Psalm, which is in itself a hymn of comfort for those who suffer innocently. Peter suggests that, usually, those who are ardent lovers of good will not be molested; no one will wish to injure them: "And who is he that will harm you, if ye be zealous of that which is good?"

Nevertheless, Christians need not be surprised at persecution; it may come, even to the most upright. When it comes it is to be regarded as a possible channel of blessing: "But even if ye should suffer for righteousness' sake, blessed are ye: and fear not their fear," do not be terrified by the threats of such enemies, "neither be troubled"; let the one object of your reverential fear, of your trust, of your love, be Christ: "Sanctify in your hearts Christ as Lord." As to your enemies, be ready to meet them with intelligent replies; they may ridicule your beliefs and particularly your expectations of heavenly glory, but be "ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear." Pride and conceit will weaken your defense of the Christian faith; spiritual realities are not capable of mathematical proof; you may be confident of your positions, yet you are not to answer your opponents with bitterness and pride. The best possible reply to those who criticize your beliefs and malign your character will be given by a life of purity and sincerity and charity: "having a good conscience: that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ." If persecution is allowed to come, it is better that it shall have no ground or justification in your unkind words or inconsistent deeds.

Persecution and distress, however, cannot permanently injure or impair the helpful influence of innocent sufferers. The example of Christ is full of comfort and inspiration. His sufferings, even his death, only enlarged the sphere of his activity: for while his body was in the tomb, he went and preached to the spirits in the underworld, and after his resurrection he ascended into heaven and was given the place of supreme power. Surely his sufferings were undeserved: he "suffered for sins once, the, righteous for the unrighteous"; the purpose was "that he might bring us to God"; this great end was achieved, and we now have access through him to God. It could only be achieved by his death; but even while he continued under the power of death he went to the place of disembodied spirits, or to use the words of the Apostles' Creed, "he descended into hell," by which is meant, to a "place of detention," of waiting for final judgment; he preached to "the spirits in prison," that had rejected the message of Noah in the days when the ark was being built. In the ark only eight souls escaped, saved by the very water which destroyed the impenitent and which purified the ancient world. So we believers are saved by the water of baptism, if by baptism we mean not a mere external rite but a spiritual cleansing which ends the old life of sin and begins a new life of holiness. Such salvation is communicated to us by the faith which is confessed at the time of baptism; it has been made possible through the resurrection of Christ, who gives new life to believers. Thus the unmerited sufferings of Christ resulted not only in his preaching to the imprisoned dead, but, as he rose from the dead, in giving eternal life to all who trust him; the further result is again voiced by the Creed: "He ascended into heaven, and sitteth on the right hand of God the Father Almighty."

This whole passage, which speaks of preaching to "the spirits in prison," is full of difficulty and mystery. Many interpretations have been attempted; they differ as to the time and place and substance and results of this preaching. A popular view is that which suggests that the preaching was done by Christ, in the person of the Holy Spirit, in the actual days of Noah, and not between the death and the resurrection of Christ as the words more naturally suggest. There is less danger of an incorrect exposition of the words than in the inferences based on the various interpretations. These words do not prove the existence of purgatory, or countenance the abuses connected with the belief in purgatorial sufferings. Nor do they support the theory of a "second chance" for all who die in impenitence. Nor yet do they give ground for believing that all men will be saved whatever their earthly lives have been. The teachings about purgatory, and "second probation," and universal salvation, are not sanctioned by Scripture; these are mere unwarranted inferences from statements which are full of mystery. Here it is not safe to go beyond what is written. The reference to "the spirits in prison" is but a parenthesis, an illustration. The main teaching of the passage is perfectly simple and plain. The purpose of the writer was not to awaken vague speculations, but to give practical encouragement. He assures us that innocent sufferers can sustain no abiding loss; if they are united with Christ, even death will be but gain. Their spirits will continue to live, they "depart" to "be with Christ"; "absent from the body" is to be "at home with the Lord." Some day the dead will share his resurrection victory, and will enjoy in all its fullness his heavenly glory.

f. Opposed by Sinners. Ch. 4:1-6

1 Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind; for he that hath suffered in the flesh hath ceased from sin; 2 that ye no longer should live the rest of your time in the flesh to the lusts of men, but to the will of God. 3 For the time past may suffice to have wrought the desire of the Gentiles, and to have walked in lasciviousness, lusts, winebibbings, revellings, carousings, and abominable idolatries: 4 wherein they think it strange that ye run not with them into the same excess of riot, speaking evil of you: 5 who shall give account to him that is ready to judge the living and the dead. 6 For unto this end was the gospel preacded even to the dead, that they might be judged indeed according to men in the flesh, but live according to God in the spirit.

The subject of this paragraph is not new. Peter is still considering the unmerited sufferings to which his readers are compelled to Submit; but here he emphasizes the evil character of their enemies and encourages his readers to fight against their former evil habits and the prevalent pagan vices. The memory of the sufferings of Christ and their blessed issue, of which Peter had just written, should strengthen believers for the conflict: "Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind." As Christ suffered from the opposition of an evil world, his followers should be prepared for the same experience, especially by the thought of the results of such suffering. These would be, in the case of Christians, moral purity and a definite break with sin; "for he that hath suffered in the flesh hath ceased from sin." It is a general law of spiritual life that suffering purifies; there are exceptions to the rule: sometimes it hardens and embitters; but where it is endured for the sake of Christ and with the memories of what he endured and thereby achieved, it results in a perfecting of character. Of this general law, Peter here makes a special application. One whose sufferings have been caused by his opposition to sin, by his unwillingness to imitate sinners, has surely, in so far, "ceased from sin." He is not free from the assaults of sin, but the consciousness of his experience, and the thought of Christ, will enable him to regard his very sufferings as badges of his fidelity, as proofs of his loyalty to his Master. He will be reminded that the lines have been definitely drawn and that he now belongs to those who for the rest of their lives are not to be directed by the "lusts of men," but by "the will of God."

We may be encouraged further to "arm" ourselves against our sufferings and our temptations, when we remember how large a portion of our time has already been spent in unholy living; as Peter says with solemn irony, it "may suffice," or "it is quite enough." Not all of his readers may have been guilty of the impurity and intemperance and idolatry of which he speaks; yet even Jews did fall into these pagan practices and excesses; but whatever the conduct had been before accepting Christ, the time remaining was all too brief for the ser^'ice of the Master.

Such a new life of holiness is sure to be the occasion of opposition, of misinterpretation, and of abuse; but the final judge is God; to him these sinful slanderers "shall give account"; by him those who are being persecuted for righteousness' sake will be vindicated; from his judgment none can escape. It will extend to the dead as well as to the living. For this reason, that the judgment might be absolutely just, "was the gospel preached even to the dead, that they might be judged indeed according to men in the flesh," according to their works when on earth, and as already suffering the penalty of physical death, but might "live according to God in the spirit," that is, might be pardoned and become heirs of eternal life. The reference here seems to be to the previous mysterious passage which spoke of the preaching to "the spirits in prison." Both statements are obscure; the practical bearing is plain. Here the simple truth is emphasized that all men, without exception, are to be judged by God, a truth intended to encourage those who are seeking to keep from sin, and to warn those by whom they are opposed.

g. Expecting the Coming of Christ. Ch. 4:7-11

7 But the end of all things is at hand: be ye therefore of sound mind, and be sober unto prayer: 8 above all things being fervent in your love among yourselves; for love covereth a multitude of sins: 9 using hospitality one to another without murmuring: 10 according as each hath received a gift, ministering it among yourselves, as good stewards of the manifold grace of God; 11 if any man speaketh, speaking as it were oracles of God; if any man ministereth, ministering as of the strength which God supplieth: that in all things God may be glorified through Jesus Christ, whose is the glory and the dominion for ever and ever. Amen.

The return of our Lord has always furnished the supreme motive for consistent Christian living. Thus when Peter has given special exhortations to right conduct as citizens, servants, wives, and innocent sufferers, he closes this section of his epistle with a series of general exhortations based on the hope of the coming of Christ: "But the end of all things is at hand: be ye therefore of sound mind, and be sober unto prayer." To be "of sound mind" denotes "self-control"; this quality together with clearness and sobriety of mind, are urged in order that prayer may not be interrupted. It should be noted that a very different state of mind is too frequently associated with the expectation of the return of Christ. Fear, idle curiosity, restless excitement, neglect of duty, too commonly attend popular teaching concerning the second advent. This has been caused by false statements relative to the time of the advent and by neglecting the consideration of events which are predicted as preceding the return of Christ. How soon these predictions may be fulfilled no one can tell. They may occur in any generation. Their consummation, in the appearing of Christ, is the supreme hope of the Church; but the expectation should inspire us to a faithful performance of duty in the State, in society, in the family, and in the Church. Christians should be self-controlled, sober, and prayerful.

Further they should be "fervent in . . . love" among themselves — this in view of the return of Christ — and such love should be "persevering" because it covers "a multitude of sins," which probably means that it covers the sins of others, is generous and forgiving.

Two special manifestations of love are now mentioned: first, "hospitality" and secondly, the use of talents. In the early Church the grace of "hospitality" was much emphasized; it did not denote the entertainment of friends but the relief of travelers; as inns were rare and poor, as the extension of the Church depended upon the work of itinerant evangelists, the need of receiving strangers into their homes was apparent to all Christians; 3^et it did require love, it did offer occasions for imposition, for resentment, and for murmuring.

Secondly, love was demanded in the use of special talents; these were to be regarded as trusts committed to Christians as stewards, to be used for the benefit of others and for which they were to render an account to their Lord. Thus if a man exercised the gift of public speech, he should do so not in such a way as to win praise for himself, but so as to help others, and he should speak as one who was uttering messages which were not his own but which had been given him by God. So, too, in caring for the poor, or sick, or needy, one should show no pride or patronage, but should humbly acknowledge that his ability for doing good had been entrusted to him by God. Thus Christians were in all things to seek not their own glory but the glory of God through Jesus Christ, to whom should be ascribed the glory and the dominion forever and ever.