A Commentary on 1 Peter 1-3, Exposition of chapter 2 · Exposition of verse 17
Verse 17.
Honour all men: love the brother-hood: feare God: honour the King.
THese words are the conclusion of his exhortation to subjects. Wherein the Apostle doth not onelyonly repeat the substance of a subjects duty to his Soveraigne; but withall, doth summarily commend unto them the description of an absolute Subject or Citizen in all his relations, and tels them in a few words, what would make a Christian living in humane societies, eminent for exactnesse of his behaviour: for hee in these words formes him in his carriage to all men, to good men, to God and to the King. And so his charge enjoynes,
First, courresie to all men.
Secondly, charity to godly men.
Thirdly, piety to God.
Fourthly, loyalty to the King.
Honour all men.]
The first thing that the Apostle would have a Christian that lives in humane societies looke to, is a right behaviour of himselfe toward all men, that is, toward the multitude in generall; not because that is his greatest care, or the greatest part of his care and duty, but because the greatest offence many times arises from the neglect of his outward carriage towards all sorts of men, and because Christians are usually faulty in not watching over their wayes herein.
By all men he meanes the generall body of societies where wee live, even all sorts of men, good and bad; whether religious or profane, friends or enemies, acquaintance or strangers. Nor ought they to be scrupulous of giving honour to wicked men: for though many men or women in the places where wee live, may and ought to bee contemned for the wickednesse of their lives; yet there are none so vile, but there are some grounds of honour in them, either in respect of some remainder of Gods Image in them, some gifts worthy praise, or some place of eminence or authority, or some outward blessings in which they excell others; as riches, birth, strength, valour, or the like.
Now Christians have divers wayes, by which they may expresse this generall honour to all sorts of men.
First, in their salutation.By what wayes we may expresse our honouring of men. It is a very comely thing in Christians to salute willingly, and in words and in gesture to shew civill respect, even to wicked men: Abrahams behaviour towards the Hittites may shame the most Christians, Gen. 23.7, 12, &c. Yea the very Hittites themselves may teach them good manners in this kinde.
Secondly, in their communication: and so it is an excellent rule given by Salomon, that a man should consider to speake what is acceptable, and avoid what may irritate, Prov. 10.12, 13. and 15.23.
Thirdly, in their conversation: and so they should shew a worthy respect of such among whom they live, if they looke to these rules:
1. To avoid those persons or things may bring trouble, or wrongs, or offence to the multitude. And this they shall doe, if they strive to live without offence themselves, 1 Cor. 10.30. and doe shame the company in respect of tale-bearers, Prov. 15.3. and 20.19. Levit. 19.16. and such as cause divisions and offences amongst men, Rom. 16.17. and that they doe not vilifie any rashly, either by reproaching them for outwards defects; and so they must not curse the deafe, Levit. 19.14. or by peremptoty judging of the finall estate of the soules of men, especially about doubtfull or indifferent actions of men, 1 Cor. 5.10. Iam. ….17.
2. To shew all meeknesse and gentlenesse to all men, striving to bee soft and amiable in all their occasions of conversing, Tit. 3.1, 2. Iam. 3.17. studying to be quiet, and to meddle with their owne businesse, 1 Thess. 4.12. following peace towards all men, Heb. 12.14. Rom. 12.19.
OnelyOnly in this generall respective behaviour towards all sorts of men, Christians must looke to two rules:
First, the one is, that they never justifie the wicked nor condemne the righteous, Prov. 17.15.
Secondly, the other is that by needlesse society they make not themselves companions with open evill doers, Psal. 1.1.
Love the Brother-hood.]
The second thing requisite to the framing of a complete citizen or subject, is the soundnesse of his affection or carriage towards such as bee religious in the Common-weale where he lives. The brother-hood is the society or company of so many as are true Christians in the place of a mans aboad or acquaintance: that which is required is that howsoever wee should shew a generall respect of all sorts of men, to carry our selves fairely towards them; yet we should in a speciall manner set our love upon such as bee religious persons, and should shew upon all occasions that wee doe honour and affect them as heartily and as tenderly, as if they were our very brethren in the flesh, or rather more stricter, in that they are allied unto us in a far greater and better bond than that naturall consanguinity. This is that which is also earnestly required and urged in other Scriptures, as Rom. 10.12. Heb. 13.1. 1 Pet. 1.22. Ioh. 13.34. Ephes. 2.5.
Now this love to the godly of our acquaintance wee should shew divers wayes:
First, by making choice of them as the onelyonly companions of our lives,How we shew our love to the brother-hood. Phil. 1.5. All our delight should bee in them, Psal. 16.3. And so wee should receive them and intreat them as Christ received us to glory, that is, freely, and with all heartinesse of affection, thinking nothing too deare for them, Rom. 15.7. 1 Pet. 4.9. This is the noblest kinde of hospitality: no fellowship like the brotherly society of true Christians, so it bee without dissimulation, and constant, Rom. 12.10. 1 Pet. 4.5.
Secondly, by imploying our gifts the best that we can for their good, 1 Pet. 4.10. Now our gifts are either spirituall or outward gifts. First, spirituall gifts are knowledge, utterance, prayer, or the like. Now these are given to profit withall, not our selves onelyonly, but others, 1 Cor. 12. Thus Christians should help others with what they have learned when they meet together, Prov. 15.7. 1 Cor. 14.26. Col. 3.16. And thus they must help one another by prayer, whether they be absent or present, 2 Cor. 1.11. Secondly, outward gifts are riches, friends, authority, and the like: and these should be imployed especially for the good of the brethren, Psal. 16.3. Gal. 6.10. Phil. 2.4. And all this we should doe with all faithfulnesse, 3 Ioh. 3.5. and with all compassion, putting under our shoulders to beare their burthens, Gal. 2.6. Now their burthens are either inward temptations, or outward afflictions: in both these we should help to beare their burthens. If they bee burthened with infirmities or temptations, wee should beare their burthens by laying their griefes to our hearts, and by striving to comfort them; and if their sorrows be for wrongs done us, we should let them see how easily we can forgive them. If it bee outward afflictions that burthen them, we beare their burthens when wee sorrow with them that sorrow, and are ready to the uttermost of our power to advise them, or releeve and help them.
Thirdly, wee should shew our speciall love to them, by striving together with them in the cause and quarrell of Religion, striving by all meanes to bee of one opinion and affection with them in matters of Religion, and to the uttermost of our power to defend them by word and deed, according to our callings and occasions, Phil. 1.27. 1 Cor. 1.10. Phil. 2.3.
Uses. The use may be first, for the discovery of the notable wickednesse of multitudes of Christians, that are so farre from loving godly men in the places where they live, that of all other men they most dislike them, and shew it by reproaching them, by traducing them, by avoyding their society, by divers hatreds of them, and by many injurious causes against them. And this is the condition of multitudes of Christians that imbrace any fellowship with other sorts of men, though never so vile, and stand in direct opposition to the godly: yea so blinde are the most, that they almost thinke they doe God good service, if they could rid the countrey of them, Esay 65.5. The misery of such men is manifestly described in divers Scriptures, and by this signe they are discovered to be no Christians indeed, 1 Ioh. 2.9. but rather of the race of Cain, or Ismael, 1 Ioh. 3.20. Gal. 4.29. and therefore most hatefull to God, 1 Ioh. 3.15.
Secondly, we may hence gather a signe of such as are in the state of salvation actually. For if we love the brother-hood we shall be saved, as the Apostle is peremptory, 1 Ioh. 3.14. and the more apparent will be the signe, if we love all the godly, and for godlinesse sake, both which the word brotherhood imports.
Thus of the first doctrine.
Doct. 2. Secondly, I might hence observe also, that all the godly are brethren: and so they are in divers respects;
In what respects godly men are brethren.First, in respect of profession: they have all one faith, and weare one and the same livery of Baptisme, and serve all one Lord, Ephes. 4.4.
Secondly, they have all one Father, Mat. 2.10. one God begate them.
Thirdly, they have all one mother, the Church.
Fourthly, they must needs be brethren, they are so like one another: they are all fashioned in the image of God, and are all like the Father.
Use. 1. The use should be, first, for instruction; and so to teach Christians to take heed of judging and censuring one another, Rom. 14.10. of offending and grieving one another, Rom. 14.13, 21. of contentions and schisme one from another, 1 Cor. 1.10. of going to law one with another, 1 Cor. 6.1, 2, &c. to verse 8. of coozening and defrauding one another, 1 Thess. 4.6. of accepting of persons, to preferre a rich man before a poore beleever, Iam. 2.1, 2. of detracting one from another, or grudging or complaining one of another, Iam. 4.11. so also, Matth. 23.8. of all dissimulation and guilefull courses, Rom. 12.9.
All these things ought to bee avoided in our carriage toward godly men, because they are our brethren. Have wee not all one Father? why then doe we transgresse even more against our brethren? Thus Mal. 2.10.
And secondly, it should teach us divers things to be done or sought after; as for instance:
1. It should teach us unity, to live together with all concord, because we are brethren: For how comely a thing is it for brethren to live together in unity? Psal. 133.1.
2. It should teach us mercy, and that both spirituall and corporall, as was in part shewed before: they are brethren, and therefore if thou bee converted strengthen them, Luke 22.32. If they trespasse against thee, and confesse it, forgive them, Mat. 18. If they fall by temptation into any sinne of infirmity hate them not, but reprove them plainly, Lev. 19.17. If they offend more freely, separate from them, but yet hope the best as of a brother: reject them not as enemies, 2 Thess. 3.15. And if they be in any outward adversity, remember that a brother was borne for the day of adversity, Prov. 17.17. And therefore if thy brother be impoverished, let him be releeved to the uttermost of thy power, Lev. 25.35.
3. All just and faithfull dealing should we shew one towards another, because wee are brethren: yea, none of us should allow himselfe liberty, so much as to imagine evill against his brother, Zach. 7.9, 10.
Thirdly, Superiours also should learne here not to be tyrannicall, or hardhearted, or proud, or arrogant in their carriage towards their inferiours: for they rule their brethren, not their slaves. Deut. 17.19. Phil. 10. Nor yet should inferiours for this reason grow carelesse or disobedient: for the Apostle shewes that that were an abuse of this doctrine, 1 Tim. 6.1, 2.
Use. 4. Fourthly, all poore Christians that are true Christians, have much cause to rejoyce, Iam. 1.9. for they have a great kinred. All the Godly are their brethren, yea, the Apostles, Acts 15.23. yea, the godly Kings, Psal. 122.8. yea, the Angels, Rev. 19.10. yea, Christ himselfe is not ashamed to call them brethren, Rom. 8.29. Heb. 2.10. Mat. 12.49. I might adde, that wicked men should take heed how they oppose godly men: there are a great kinred of them; and they never prospered that wronged them: yea, some great Ones have bin fain to humble themselves, & to lick the very dust of their feet sometimes▪ that they might be reconciled to them, Esay 60.14. Mat. 7.17.
And thus of the second part of the Apostles Charge. The third part forms the Christian, in respect of pietie to God.
Feare God.]
Piety to God consists either in knowing him, or in worshipping of him: and the right knowledge of God, is conceived in the godly, not for contemplations sake o…ly, but for practice, 1. Ioh. 2.3, 4. And all the use of our knowledge, in respect of practice toward God, is comprehended in his worship.
This worship is a religious honour we giuegive to God; I say, religious honour, to distinguish it from that civill honour which in generall we give to all men, or inspeciall, to some men, either for their graces, as to the godly; or for their authority, as to Kings and Superiours.
This worship of God is either internall, or externall. The internall, is the worship of the heart: the externall, is the worship of the body. The internall, is the very life and soule of the externall; without which, the externall is but a dead and contemptible carcase.
The fear of God, here commanded, belongs to the inward worship: and so it is to be noted, that the Apostle, when he would charge Christians about piety and devotion to God, doth not enjoyne them to come to Church, to hear the Word, receive the Sacraments, or pray, though these be else-where required; but especially requires, that they looke to the heart within, that the true feare of God be preserved in them, and that especially for two causes. First,The Apostle doth especially urge the inwar… worship of God. because men may doe that which belongs externally to the outward worship, and yet be still but hypocrites and wicked men, as is manifest in the case of the Jews, Esay 1. and of the Pharisees, Mat. 23. Secondly, because if they be rightly formed in the inward devotion of the heart, that will constraine them to the care of the outward worship: he would have them then to be sure of the fear of God in their hearts.
The fear of God is sometimes taken generally for the whole worship of God: sometimes more especially for one part of the inward worship of God; and so I thinke it is to be taken here.
The fear of God, what it is. It is twofold.The feare of God is either filial or servile: the one is found only in the godly; the other▪ in the wicked. A servile fear is the terrour which wicked men conceive concerning God only, as a Judge; whereby they only fear God, in respect of his power and will to punish for sinne: and it is therefore servile, because it is in them without any love to God, or trust in God, and would not be at all, if his punishments be removed. It is the filiall feare is here meant: this feare of God is here peremptorily required of Christians, as it is in other Scriptures, Psal. 2.11. and 38.8 Prov. 3.7. Esay 8.13.
…his filiall fear to God, is an affection which Gods children bear to God, whereby they reverence his glorious nature and presence, and withall carefully honour him in his Word and Workes; being affraid of nothing more, than that they should despise him that hath been so wonderfull good unto them.
That this definition of the true and filiall fear of God may be rightly understood and formed in us, we must kno…, that there are six distinct things we should feare and stand in awe of in God.
First, his Majestie and glorious Nature. We cannot rightly thinke of the transcendent excellency of Gods Nature and supreme Majestie,Sixe things in God we are to stand in awe of. as King of all kings, but it will make us abase our selves as dust and ashes in his sight, Gen. 18. If we feare Kings for their Majestie, how should we tremble before the King of kings! If the glory of Angels have have so amazed the best men, how should we be amazed at the glory of God!
Secondly, his justice, and singular care to punish sinne, should make the hearts of men affraid; and wo to men, if they fear not: for, according to their fear, is his anger, Psal. 90.
Thirdly, his goodnesse is to be dreaded of all that love God: and this is the proper fear of Gods Elect. To fear God for his justice, may be after a sort in wicked men: but to fear God for his goodnesse, is only found in true Converts, Hos. 3.5.
Fourthly, his Word is to be feared, because it is so holy, and pure, and perfect, and mighty in operation: this trembling at Gods Word, God doth not onelyonly require, but accept very graciously, Esay 66.3. And so godly men do tremble as much at Gods Word as at his blowes.
Fiftly, his mighty works and marvellous acts are to bee exceedingly reverenced, of what kinde soever, Revel. 15.3, 4.
Lastly, if God would never punish sinne, nor chide men for it by his Word, yet the very offence of God ought to be feared, and is in some measure by all godly Christians.
Uses. The Use may be divers: First; we should be hence incited to seeke the true feare of God, and to labour to fashion our hearts to it: it being a speciall part of the Apostles charge, wee should specially respect it. And it is not unprofitable to consider some motives that might beget in us an earnest desire after it, and care for this true, pious, and filiall fear…of God.
First, if we respect our selves, we should strive to be such as feare God:Motives to get the feare of God. For if we were never so good subjects to Princes, or never so courteous, and faire-dealing men in our carriage towards all sorts: yet if wee did not feare God, we were but vile creatures, that had not the qualities of a man in us. For to feare God and keep his commandements is the whole property of a man, Eccles. 12.13. And the feare of God is the beginning of wisedome: Hee is not a compleat man, that doth not feare God: that is all in all, Iob 28.28.
Secondly, if we consider what God is: Hee is our Master: and therefore where is his feare? Mal. 1.6. He is our praise, our good God, hee worketh fruitfull things and wonderfull, and shall we not feare him? Ier. 5.22. Deut. 10.20.
Thirdly, if we consider but the benefits will come unto us, if we be religious persons, and truly fear God: Great is the Lords mercy towards them that feare him, Psal. 103.11. whether we respect this life, or a better life, whether we looke for temporall or spirituall things. For temporall things, such as feare God, have a promise of great prosperity, Deut. 5.29. Eccles. 8. 13. If any thing be welcome, as prosperity in this world, it is Religion, and the fear of God: For to him that feareth God, is promised wealth and riches, Psal. 112.1, 3. and honour, and long life, Pro. 10.27. and 22.4. protection from the pride of men, and the strife of tongues, Psal. 31.19. and strong confidence, Pro. 14.26. and they shall want nothing, Psal. 34.9. And for spirituall things, the secrets of the Lord are with them that feare God, and he will shew them his covenant, Psal. 25.14. and the Sun of Righteousnesse shall rise unto them that feare God, and there shall bee covering under his wings, and they shall goe forth and grow as fat calves, Mal. 4.2. and the Angels of the Lord shall pitch their tents round about them that feare him, Psal. 34.7.
And for eternall things: there is a booke of revelation to such as feare God, where God keeps the records of them, and all the good they say or doe, Mal. 3.16. and at the day of Judgement they shall have a great reward, Revel. 11.18. Great are the priviledges of such as feare God in this life: but who is able to expresse how great the goodnesse is (as the Psalmist saith) which God hath laid up for them that feare him? Psal. 31.19. And if it should so fall out, that God should not see it fit to give us any great estates in this world: yet a little is better with the feare of God, than great treasures, and those troubles therewith, which the sinne of man, or the wrath of God will bring in with them.
But if we would have these benefits, wee must be sure that we doe indeed and truly feare God. For there are many men in the visible Church, that beare the name of Gods people, which yet God protests against, as such as doe not feare him indeed: as,
First, they that pity not men in affliction, feare not God, Iob 6.14.
Secondly,What kindes of men do not fear God. they that oppresse their neighbours by any cavill or unjust dealing, as by usury, or the like, feare not God, Levit. 25.17.36.
Thirdly, they that make no conscience to pay their tithes, or at least, will not give first fruits, or free will offrings; such as will pay no more for religious uses than they are forced unto, these feare not God, Deut. 14.23. Mal. 1.
Fourthly, they that account it a burthen, and a course of no profit to serve God, or to be so religious, Mal. 3.14, 15. Ios. 24.14.
Fiftly, they that make no conscience of secret sinnes, or hypocrisie in Gods worship: these feare not God, because they set not the Lord alwayes before them, nor feare to omit or doe such things as the world cannot take notice of.
Sixthly, they that meddle with the seditious, or changers, how forward soever they seeme in religion: yet such as are set to be so inclinable to be led by changers, have not the true feare of God in them, Pro. 24.21.
Seventhly, they that live in any knowne sinne, and make no conscience to depart from iniquitie, Prov. 3.7. and 14.2. Such are they that are mentioned in the Catalogue, Mal. 3.5. Sorcerers, Adulterers, &c. especially the men that blesse themselves in their hearts, when they are guilty of hatefull sinnes, Psal. 26.1, 2, 4.
On the other side, such as truely feare God may bee knowne by these signes:
Signes of Gods feare.First, they make conscience to obey God in their lives, and keepe his ordinances, Deut. 6.2. They shew that they feare him by serving of him.
Secondly, they doe beleeve God, and his servants speaking to them in his name. This was a signe the Israelites feared God, because they beleeved God, and his, servant Moses, Exod. 14.31.
Thirdly, they that truely feare God doe depart from evill, and dare not live, or allow themselves in any knowne sinne, whether it be sin in opinion, or in life. In opinion: they that fear God, will give him glory, though it be to change for the opinions not only they, but all the world have held, Revel. 14.7. And so in practice, he that truly feares God, hates all sinne in some measure. It is a foule signe one doth not fear God, when he will not forsake his errours or faults, though he be convinced of them.
Fourthly, they that make a conscience of it to obey God in all soundnesse of practice in their conversation, and so not only in worshipping him with reverence, Psal. 5.8. but in striving to doe all the good duties God requires, Psal. 5.8. And that this signe may bee applyed effectually, wee may try our selves by our obedience to God, whether our feare of him bee right, or no;
First, if wee obey in secret, and dare not leave undone such things as no man can charge us withall, and doe withall strive against and resist the very hypocrisie of the heart, and stand infeare of Gods offence for the evil… are found in our very thoughts: this will prove us to feare God soundly in truth and uprightnesse of heart, Ios. 24.14. Col. 3.22. When we set the Lord alwayes before us, and with desire to approve our selves to him, it is an excellent signe.
Secondly, when we heare the Word of God, and are told what to avoide or doe, we are then tried whether we feare God soundly or no. For, if wee dare not delay, but make Conscience of it, to practise Gods will as fast as we know it, it is a good signe: but otherwise, it is a foule signe, that many Christians that make a faire shew, are not found, because they are not afraid to live in the sinnes God reproves by his Word, nor to leave still unperformed the precepts, counsels, and directions are given them from day to day. The Religion of many that seeme to be of the better sort, is a meere formality, as this very signe proves, Psal. 86.11. Isaiah 50.10.
Thirdly, a great ghesse may be had at mens feare of God, by their care and conscience they make of their obedience in their particular calling. A man may have comfort, that his feare of God and profession of Religion is right, if he hate idlenesse, lying, covetousnesse, deceit, frowardnesse, and unjust dealing in his calling. For though to deale justly with all men be no infallible signe of the true feare of God, yet it is a probable one; and where it is not, there can be no true feare of God. Thus Magistrates must prove that they feare God, 2 Chron. 19.27. Exod. 18.21. and thus every man in his place; yea, if women would have the reputation to be such as feare God, they must let their workes praise them. If they be idle, froward, undutifull, busie-bodies, and carelesse of their domesticall duties,Pro. 31.30. what feare of God can be in them?
Fourthly, it will be manifest that our obedience flowes from the true feare of God, if we will obey against our profit, or ease, or credit, or our own carnall reasons or affections. Hereby the Lord said he knew that Abraham feared him, because he spared not his owne sonne, Gen. 22.12.
And thus of the feare of God. The last part of the charge concernes our loyalty to the King.
Honour the King.]
The Apostlè intends in these words, but briefly, to urge the practice of their duty, urged in the exhortation, Ver. 13. fave that the termes have something in them of explication of that doctrine, and something for confirmation; for, we must honour the King,
1. In our hearts.
2. In our words.
3. In our workes.
First, we must honour him in our hearts, and shew it two wayes.
1. We must not curse the King, no not in secret, no not in our thoughts: we must not entertaine impatient and vile thoughts of the King, but, from our hearts, esteeme him for his greatnesse, authority, and gifts.
2. When the King commands any thing that seemes to others or to us harsh, inconvenient, or doubtfull, we must honour the King by interpreting his Lawes in the best sense. If love must not thinke evill, but hope all things of all sorts of men, then much more of Kings. It were greatly to be longed for, that this note might enter into the breasts of some men;Note. they would then be afraid to charge so much evill of the Kings ordinances, not only when they might finde a fairer sense, but oftentimes expresly against the intent and meaning of the ordinance.
Secondly, we must honour the King in our words three wayes.
1. By reverent speeches to him, and of him.
2. By a thankfull acknowledgement of the good is in him, and we receive by him.
3. By praying to God with all manner of prayer for him, 1. Tim. 2.1.
Thirdly we must honour him in our workes:
1. By paying him tributes and customes.
2. By submitting and yeelding to his ordinances; preferring the obedience thereunto before the censures or contrary opinions of what men soever. And this is the maine thing intended verse the 13. of this Chapter. And therefore I will omit the larger handling of this point in this place.