Practical Commentary of 1 Peter Volume 2, Commentary · Chapter 1 · Verse 1 – Verse 2
Ver. 1.
Likewise ye Wives be in subjection to your own Husbands: that if any one obey not the word, they also without the word may be won by the Conversation of the Wives.
THE Tabernacle of the Sun (Psal. 19) is set high in the Heavens, but 'tis, that it may have influence below upon the Earth: And the Word of God, that is spoke of there immediately after, as being many wayes like it, holds resemblance in this particular; 'tis a sublime heavenly Light, and yet descends, in its use, to the Lives of Men in the variety of their Stations, to warm and to enlighten, to regulate their affections and actions in whatsoever course of Life they are called to, by a perfect revolution or circuit, (as there is said of the Sun) it visites all Ranks and Estates, its going forth is from the end of Heaven, and his circuit unto the ends of it, and there is nothing hid from the heat of it, disdains not to teach the very Servants in their low condition, and employments, how to behave themselves, and sets before them no meaner Example than that of Iesus Christ, which is the highest of all Examples: and here the Apostle proceeds to give Rules to that Relation, which is the main in Families, Husbands and Wives: for the Order it's indifferent, yet possibly he begins here at the Wives, because his former Rules were to inseriours, to Subjects and Servants, and the duty he commends particularly here to them, is Subjecti…n. Likewise ye Wives be in Subjection, &c.
… Men have said all, and much it may be to little purpose, in the Parallel of these two Estates of Life, the Result will be sound (I conceive, all being truly reckoned) to be very little odds, even in Natural Respects, in the thing it self, saving only as the particular Condition of Persons, and the Hand of Divine Providence, turns the Ballance the one way or other, and the writing of Satyrs against either, or Laudatives for the one in prejudice of the other, is but a Caprice of Man's Mind, according to their own humor: but in Respect of Religion, the Apostle, having scann'd the Subject to the full, leaves it indifferent, only requiring in those, that are so ingaged, Hearts as disingaged as may be, that they that Marry, be as if they Married not, &c. Within a while it will be all one, as he adds that grave reason for the Fashion [foreign] of this World passeth, 'tis but a Pageant, a Show of an hour long, [foreign] goes by and is no more seen; thus the great Pomps and Solemnities of Marriages of Kings and Princes in former times, where are they? Oh! how unseemly is it to have an immortal Soul drowned in the esteem and affection of any thing that perishes, and to be cold and indifferent in seeking after a Good that will last as long as it self. Aspire to that Good which is the only Match for the Soul, that close Union with God, which cannot be dissolved; which he calls an Everlasting Marriage, that will make you happy, either with the other or without it. All the happiness of the most excellent Persons, and top of all Affection and Prosperity meeting in Humane Marriages, are but a dark and weak Representation of the solid joy that is in that Mysterious Divine Union of the Spirit of Man with the Father of Spirits from whence it issues. But this by the way.
The Common Spring of all mutual Duties on both sides is to be supposed Love: That peculiar conjugal Love, that makes them one, that will infuse such sweetness into the Authority of the Husband and Obedience of the Wise, as will make their Lives harmonious, like the sound of a well tun'd instrument; whereas without that, having such an Universal conjuncture of interest in all their Affairs, they cannot escape frequent contests and discords, which is a sound more unpleasant than the jarring of untuned Strings, to an exact Ear. And this should be considered in the choice, that it be not, as it is too often (which causeth so many Domestick ills) contracted only as a Bargain of outward Advantages, but as an Union of Hearts: And where this is not, and that there is something wanting in this point of Affection, there, if the Parties or either of them, have any saving knowledge of God, and access to him in Prayer, they will be earnest Suiters for his help in this, that his Hand may right what no other can, that he who is Love it self may infuse that mutual Love into their Hearts now, which they should have sought sooner. And certainly they that sensibly want this, and yet seek it not of him, what wonder though they find much bitterness and discontent; and where they agree only in Natural Affection, their observance of the Duties requir'd is not by far either so comfortable and pleasing, or so sure and lasting, as when it ariseth from a Religious and Christian Love on both sides, that will cover many failings, and take things by the best side.
Love is the prime Duty in both, the basis of all: but because the particular Character of it, as proper to the Wise, is conjugal Obedience and Subjection, therefore that is usually specified, Eph 5. 12. Wives submit your selves unto your own Husbands, as unto the Lord: So here. Now, if it be such obedience as ought to arise from a special kind of Love, then the Wife would remember this, that it must not be constrained, unchearful obedience, and the Husband would remember, that he ought not to require base and servile Obedience; for both these are contrary to that Love, whereof this obedience must carry the true tincture and relish, as slowing from it, there it will hold right, where Love commands, and Love obeys.
This Subjection as all other, is qualified thus, that it be in the Lord. His Authority is Primitive and binds first, and all other have their Patents and Priviledges from him: therefore he is supremely, and absolutely to be observed in all, if the Husband would draw the Wife to an irreligious course of Life and looseness he is not to be followed in this, but in all things indifferent this obedience must hold; which for…ids not neither, a modest advice and representment to the Husband of that which is more convenient: but that done, a submissive yielding to the Husbands will is the suiting of this rule. Yea possibly the Husband may not only imprudently, but unlawfully will that, which if not in its own Nature a thing unlawful, the Wife by reason of his will, may obey lawfully, yea could not lawfully disobey.
Now though this Subjection was a Fundamental Law of pure Nature, and came from that hand that made all things in perfect order, yet sin, that hath imbitter'd all humane things with a Curse, hath disrelisht this Subjection, and made it taste somewhat of a punishment, Gen. 3. 16. and that as a suitable punishment of the abuse of that power she had with him, to the drawing of him to disobedience against God.
The bitterness in this Subjection arises from the corruption of Nature in both; in the Wife a perverse desire rather to command, or at least a repining discontent at the obligation to obey; and this is increased by the disorder, and imprudence, and harshness of Husbands, in the use of their Authority.
But in a Christian, the Conscience of Divine appointment will carry it, and weigh down all difficulties; for the Wife considers her Station, that she is set in it, foreign, 'tis the Rank the Lord's hand hath plac'd her in, and therefore she will not break it; for respect and love to him, she can digest much frowardness of a Husband, and make that her patient subjection a sacrifice to God, Lord I offer this to thee, and for thy sake I humbly bear it.
The worth and love of a Husband may cause that respect, where this Rule moves not: but the Christian Wife that hath love to God, tho her Husband be not so comely, nor so wise, nor any way so amiable, as many others; yet because her own Husband, and because of the Lord's command in the general, and his Providence in the particular dispose of his own, therefore she loves and obeys.
That if any obey not the Word.] This supposes a particular Case, and applies the Rule to it, takes it for granted a believing Wi…e will chearfully observe and respect a believing Husband; but if an Unbeliever, yet that unties not this engagement, yea there is something in it presses it and binds it the more, a singular good that probably may follow upon obeying such; by that good Conversation, they may be gained that believe not the Word, not that they could be fully converted without the Word, but having a prejudice against the Word, that may be remov'd by the carriage of a believing Wife, and they may be somewhat mollified, and prepar'd, and induc'd to hearken to Religion, and take it into consideration.
This gives not Christians warrant to draw on this Task, and make themselves this Work, by chusing to be joyned to an Unbeliever, either a prophane or meer natural Husband or Wife; but teaches them being so matched, what should be their great desire, and their suitable carriage to the attainment of it. And in the primitive Christian times, this fell out often, that by the Gospel preached, the Husband might be converted from gross Infidelity, Judaism, or Paganism, and not the Wife, or the Wife which is the supposition here, and not the Husband, and there came in the use of this consideration.
And in this is the freedom of Divine Grace, to pick and chuse where he will, one of a Family, or two of a Tribe, as the Prophet hath it, and according to our Saviour's word, two in one Bed, the one taken and the other left. Some selected Ones in a Congregation, and in a House, a Child possibly, or Servant, or Wife, and leave the rest. The Apostle seems to imply particularly, that there were many instances of this, Wives Converts, and Husbands unbelieving. We can determine nothing of their conjecture, that think there shall be more of that Sex, here call'd the weaker Vessel, than of the other, that shall be Vessels of honour, which God seasons with Grace here, and hereafter will fill with Glory; but this is clear, that many of them are converted, while many Men, and divers of them very wise and learned Men, having the same and far greater means and opportunities, do perish in unbelief. This, I say, evidences the Liberty, and the Power of the Spirit of God, that Wind, that bloweth where it listeth, and withal it suits with that word of the Apostle, that the Lord this way abases these things that men account so much of, and hath chosen the weak things of the World to confound the mighty, &c. Nor doth the pliableness, and tenderness of their affections (tho Grace once wrought may make good use of that) make their conversion the easier, but the harder rather; for through Natures corruption; they would by that yield more to evil than to good; but the efficacy of Grace appears much in establishing their hearts in the love of God, and making them once possess'd with that, to be inflexible, and invincible by the tentations of the World, and the strength, and …lights of Satan.
That which is here said of their Conversation, holds of the Husband in the like case, and of Friends and Kindred, and generally of all Christians, in reference to them with whom they converse, that their spotless holy carriage as Christians, and in their particular stations, as Christian Husbands, or Wives, or Friends, is a very likely and hopeful means of converting others, that believe not. Men that are prejudic'd observe actions a great deal more than words. In those first times especially, the blameless carriage of Christians, did much to the increasing of their number.
Strive ye Wives, and others, to adorn and commend the Religion you profess to others, especially those nearest you that are averse. Give no just cause of scandal and prejudice against Religion, beware not only of gross …ailings and ways of sin, but of such imprudencies as may expose you, and your Profession, study both holy and wise carriage, and pray much for it, Iam. 1. 5. If any of you lack Wisdom l…t him ask of God▪ that giveth to all men liberally, and upbraideth not; and it shall be given him.
But if Wives, and other private Christians, be thus oblig'd, how much more the Ministers of the Word… Oh! that we could remember our deep engagement to Holiness of life;Naz. he said right, either teach none, or let your life teach too. Cohelleth, anima conci…natrix, must the Preacher be:E…les. 1. …. 1. the Word of Life springing from inward Affection, and then Vita conci…natrix. The Sundays Sermon lasts but an hour or two, but holines… of Life is a continued Sermon all the Week long.
They also without the Words may he won.] The Conversion of a So…l is an inesti…a… gai…, 'tis a high trading and design to go about it Oh! the precious Soul, but disvalu'd by most: Will we believe him that knew well the price of it, for he p…id it, that the whole visible World is not worth one Soul, the gaining it all cannot countervail that less? This Wives, and Husbands, and Parents, and Friend…, i… themselves converted, would consider seriously, and apply themselves to pray much that their unconverted Relations, in nature dead, may be enliven'd, and they may receive them from death; and esteem of nothing, rest in no natural content, nor gain without that, at least using unc…s…nt diligence in seeking it, and their utmost skill, and p…ns in it; but above all, this is the peculiar task of Ministers, as the Apostle often repeats it of himself, 1 Cor. 9. all gains on earth base for this, a Soul converted is gained to it self, gained to the Pastor,Me male amando me perdidi, & te. solum quaerend… & pure amando me & te pariter inveni, â Kemp. or Friend, or Wife, or Husband that sought it, and gained to Jesus Christ, added to his Treasury, who thought not his own precious Blood too dear to lay out for this Gain.
Verse 2.
While they behold your chast Conversation coupled with fear.
AS all Graces are connexed in their own Nature, so 'tis altogether necessary, that they be found so, for the end here propounded, the conversion of those that are strangers to Religion, and possest with false notions of it, and prejudices against it. 'Tis not the regularness of some particular actions, nor the observance of some duties, that will serve: but it is an even uniform frame of Life, that the Apostle here teaches Christian Wives, particularly in reference to this end, the gaining, or conversion of unbelieving Husbands, and this we have both in that word, their conversation, which signifies the whole course and tract of their Lives, and in the particular specifying of the several duties, proper to that relation and state of Life. First, Subjection. Secondly, Chastity. Thirdly, Fear. Fourthly, Modesty in outward Ornaments. Fifthly, The inward Ornaments of Meekness and Quietness of Spirit.
The combinement of those things makes up such a Wife, and the exercise of them throughout her life, makes up such a Conversation, as adorns and commends the Religion they profess, and is a fit, and may be a successful means of converting the Husband, that as yet professes it not.
Chaste Conversation.] It is the proper character of a Christian to study Purity in all things, as the word in its extent signifies. Let the World turn that to a reproach, call them as you will, this is sure, that none have less fancy and presumption of Purity, than these that have most desire of it; but the particular pureness here intended, is, as 'tis render'd, that of Chastity, as the word is oft taken, it being a Grace that peculiarly deserves that name, as the sins contrary to it are usually and deservedly called Uncleanness. 'Tis the pure whiteness of the Soul to be chaste, to abhor and disdain the swinish puddle of Lust, than which there is nothing doth more debase the excellent Soul, draws it down below it self, and makes it truely brutish. The three kinds of Chastity, Virginal, Conjugal, and Vidual, are all of them acceptable to God, and sutable to the Profession of a Christian: therefore in general only, whatsoever be our condition of Life, let us in that way conform to it, follow the Apostles Rule, possessing those our earthen Vessels, our bodies, in Holiness and Honour; by which there is express'd this same Chastity. And this we shall do, if we rightly remember our Calling, as Christians, in what sort of life soever; as there he tells us, That God hath not called us to Vncleanness, but unto Holiness.
With Fear.] Either a reverent respect to their Husbands, or the fear of God, whence flows best, both that and all other observance, whether of Conjugal or any other Christian Duties; be not presumptuous, (as some) because you are chaste, but contemper your Conversation that way with a religious fear of God, that you dare not take liberty to offend him in any other thing; and according to his institution, with a reverent fear of your Husbands, shunning to offend them: but possibly this fear doth particularly relate to this other duty with which its joyn'd chaste Conversation with fear, fearing the least stain of Chastity, or the very least appearance of any thing not suiting with it: 'tis a delicate timerous Grace, affraid of the least air, or shadow of any thing, that hath but a resemblance of wronging it, in carriage, or speech, or apparel, as follows,